EFFIGIES REVERENDISS: JOSIAE SHUTE S: THEOL: BACCHA: COLCESTRIAE ARCHIDIAC: PRECONIS LONGE MELLITISSIMI. OBIIT 22ᵒ JUNII. 1643. Surgito Lector, ades & Tibimet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anglus, Scilicet, egregius (SHUTIUS) ille preco: Flexanimus vates, Animas Qui traxit in Aures: Voce docens Sacrum (quod pede pandit) iter. Malleus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constans, et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Qui nequit a Recto (Spe-ve, Metu-ve) Trahi. Hunc tulit in Portum Dominus, Minitante Processâ: Nec fucrant Tanto Saecula digna viro. Vmbra dat Effigiem, resonat tibi Pagina Mentem: Assolet ut Reliquis, gratus adesto Tibi. Ed: Sparke. here's that wise Charmer, whose Sweet Airs to Hear Each Soul delighted so to dwell i'th' Ear: Whose Life and Doctrine's Combined Harmony Familiîarized St Paul's Ecstasy! But now (from growing Evils) mounted high (Change but the Soul her Seat from Ear to th' Ay) This bright Star still doth Led wisemen to Christ Through this dark Bochim, and egyptian Mist: Nay here (what himself doth in Heaven behold) Even Blessed visions doth his Book unfoulde. T. B: Ed: Spark. portrait of Josias Shute SARAH and HAGAR: OR, GENESIS the sixteenth Chapter opened, In XIX SERMONS. BEING The first legitimate Essay OF The Pious Labours of that Learned, Orthodox, and Indefatigable Preacher of the GOSPEL, Mr JOSIAS SHUTE, B. D. And above three and thirty year's Rector of S. Mary Woolnoth, in Lombardstreet, London. Qui credens in Dominum Jesum, non Circi Furoribus, non Arenae sanguine, non Theatri Luxuriâ delectabatur; sed tota illi voluntas in Ecclesiae erat Congregatione, charus omnibus, & loquendi Arte gnarus. Hieronim. lib. 3. Epist. in Vita Hilarionis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Nazianzen, Oratione in laudem Basilii. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 12.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was a burning and a shining lamp, Joh. 5.35. Published according to his own Original Manuscripts, circumspectly examined, and faithfully transcribed, by EDWARD SPARK, B. D. of Clare-Hall in Cambridge, and Rector of S. Martin's Iron-monger-lane, London. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato in Phaedone. LONDON, Printed for J. L. and Humphrey Moseley, at the sign of the Prince's Arms in Paul's Churchyard. 1649. To the Right Honourable, JOHN Lord Viscount BRACKLEY, etc. And to the Right Worshipful, THOMAS VINAR, Alderman and Sheriff of the honourable City of London; And the rest of the well-wishing Parishioners and Auditors of the late worthy Author: Both the upper and the nether springs of comfort. Honoured Sirs, EVen Justice itself, without any other relation, challengeth this Dedication to you; unto whom God had given the Author, and the Author himself devoted his Endeavours: so that whosoever alienates things of this nature to a private Maecenas, is justly to be redargued Parasitical, and as a moral Impropriator. You know, the children of the bondman are the goods of the parents master, Leu. 25.45, 46. Levit. 25. and however hereby made more common, yet are nevertheless your own in particular. That the Eye therefore may no longer (now) envy the Ear, but both help the Soul; these Sermons are presented to your view; and that without the least suspicion of one Sense proving less candid than the other: appearing (here) as not without some disadvantages, (in regard of that same Magisterial presence, and Charming Elocution of the Author;) so not without some odds at other side, for permanency, and more leasurable instillation of the matter. And 'tis an happiness obliging unto thankfulness, that God vouchsafeth thus to feast his people at both Senses. The lively sound, indeed, is the more piercing, (as Saint (a) Viva vox habet nescio quid latentis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In Prologo Galeato. Jerome saith;) but the Letter written, the more during; Litera scripta manet: The one, as it were, like Lightning; the other, like the fire upon the Altar. According to my Talon, I have endeavoured some good both ways, not so much fearing censure, as desiring the good of others; and that these Papers might speak that permanently, to the eyes of all our Countrymen, which found such favour in the ears of your Citizens, and entertainment in so many hearts. Yet all this, but too narrow a confinement for his ample merit, which did so far transcend the Pattern of his Predecessors, that he hath laid a Task invincible upon his Successors (b) As was said of Chrysostoms' successor, Quis, Cui? and after Athanasius, that a storm followed a stream. Nazianzen. : Vix dedit, vix dabit aetas parem. But I know, Love and Sorrow need no Remembrancer. 'Twould therefore be superfluous for me (to say no worse on't) if not infandum, renovare dolorem, to echo to you his incomparable Parts and Arts; whose departure your love still lamenteth; whose pious excellencies, so many painful years imprinted on your Memories; and not there only, but, I hope, shed, with all their Celestial influences, on your conversations; that as, in these writings, he being dead, (as the Apostle saith) yet speaketh: so, in your Christian practice, the world may see and say, that (albeit deceased) he still liveth. 2 Kings 23. 2 Chron. 35. Nor hath he so altogether forsaken us, (though This, like that other good josiah, subductus aevo pessimo, taken from the evil to come;) but that (as Nazianzen (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Oratione in laudem Basilii. said of Basil) he still doth us good, besteads us still: yet that, not (as they stretch his Rhetoric) by praying for us; but thus, by his instructions, and profitable labours, teaching us. For here, your meditations (though but in one short Chapter opened) are carried, as it were, throughout the Universe: sometimes, as in Elijahs chariot, up to heaven, to contemplate the Angels there, and their good offices; the blessed spirits of just men made perfect; I, and most frequently, the God of both of them, and him whom he hath sent, jesus Christ, our dear Saviour: sometimes alighting unto 〈◊〉 lower objects, pointing us to all the several mansions of the Virtues, and powerfully ejecting that same Legion of Epidemic vices: sometimes aloft, from the top of the tree of grace, shaking down the fruits of the Spirit (d) Gal. 5. : at other times again, stooping to inferior capacities, and regulating of domestical relations: sometimes (as a Remembrancer from heaven) advertising the public Magistrate; strongly and sweetly moving all, to spiritual prudence, and conscientiousness in their several Functions; chalking out to us (in these last and worst times) the Christian Menagry of all these various events of Divine Providence; with the profitable husbanding of both-hand-Temptations, Prosperity, and Affliction: That so (like Music out of discordant sounds, or wholesome Medicine from distasteful severals, Rom. 8.28. all things may terminate unto God's glory, Man's amendment and felicity. All which (together with a grateful affection to the Author's memory, Acts 22.3. at the feet of which Gamaliel I had the happiness to sit some years) conquered me into this Undertaking; for which (as some of his near Correlates acknowledge) these divers years could not find out an Gedipus. What care and travel is bestowed here, (in extricating the Character, rendering the Languages, digesting of the Index, and transcribing the whole business) I mention not; nor need I, unto such as have but seen his Copies: Yet modesty need not blush to say, It was not each one's work; his Manuscripts fulfilling that same Greek Proverb, (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As difficult as excellent: his Notes right Golden Oar, (though precious in themselves, yet) worth but little, till digged out with art and labour, (as some of your own eyes are pairs of witnesses:) so that, although the matter of them be a divine Collyrium, or eyesalve to the soul; yet, penned in so diminutive a Letter, writ in so strict an Hand, (the wonder of Youth to read, much more of Age to write it) that they appear like Basilisks unto the body's eyes: And that's the Remora (I suppose) that hath so long detained them, and hitherto deterred his dearest Affectionates from such perusal of them. But it shall ne'er be said, but that, for such an heavenly Paul, some of his Auditors will dare even pluck out their own eyes also, Gal. 4.15. (in this sense) and give them to him; at least, hazard such a Private Darkness, to hold forth such a Public Light. 'Tis honour enough, in the Sanctuary of God, (where all cannot be Lamps) to be but of those golden Candlesticks, 1 Kings 7.49. Revel. 1.12. 1 Kings 7. Indeed, such metal was ordained for such service; and pity 'tis, any coarser should support our Authors holy Flame: Yet alas, some part of it (we see) hath been obtruded to the world in brazen, as it were, if not wooden sockets; burning but dim and ghastly, by reason of their dull reflections: (f) Quem recitas meus est, o Fidentine, Libellus; sed male, etc. Mart. Ep. Sed malè dum recitas; But the truth is, while thus mutilously they render him; 'tis even their own dark Lantern, rather than his Taper: and therefore I have used here both tongs and snuffers of the Sanctuary, to vindicate its proper lustre. And although some (perhaps) might have effected it more dextrously; yet none could have more faithfully endeavoured, that the Child might look like the Father, and not like those Mephibosheths that halt abroad under his injured name: which, however tolerably done too, as to such private men and families, (the best use of Short-writing;) yet are right Short-hand-Sermons, Sermons far short of that same hand that penned them; mere Skeletons, without all lineaments and beauty. Indeed, vulgar Stenography, I mean, illiterate Shorthand, is but the coarse fieve of Learning, and the very Executioner of all Ingenuity; which it not only rifles and disornaments, but commonly dismembers, and beheadeth; sucking indeed apace (like Leeches) but the grossest blood. These, no such births blind with haste (g) Canis festinans caecos parit catulos. , but delivered from his own Quill: These Sermons are no Hagarens, but children of the freewoman, of the Authors own Minerva. Your Senses can witness to your Understandings they are his; his totally, without any the least mutilation: (Sermons, like their Author, (h) Attested by his own brother, M. Tim. Shute, to be his Sermons at large; and that he seldom altered a word or phrase. complete in all their numbers:) And who dares draw a line after such an exquisite Apelles! And having shown they are his, I know how little need there is, either to entreat your acceptation, or advise your use: it is enough to have presented them into your hands, and, thorough them, to the Church of God; which they now find (here) much like that wounded traveller, Luke 10. Luke 10. and none more like the good Samaritan, than he: Oh may his wine and oil (of comfort and instruction) help bathe, and search, and bind her bleeding wounds, (our peace being bundled up in hers, as jacobs' life bound up in josephs'. Gen. 44.30. ) That God, who (above his other favours) hath given you fixed hearts in loser times, and stayed your feet in so many slippery places, add an increase of all other heavenly graces, by this unworthy service of my weak endeavours. Mean time, 'tis both my joy and thankfulness, to have done (though but thus instrumentally) some little good: (in such things sure, Causa sine qua non, non est causa stolida.) 'Tis at once a comfort and an honour to his poor servant, that the great God of heaven hath vouchsafed any way to use his hand, in the jest service of his Church. These are but some Primitial handfuls, a few sheaves of that goodly i The whole stock of the Author's Sermons being in the hands of his Reverend brother, Master Tim. Shute of Excoste; whence the Church may expect them, if he live to act his promises, or leave such as may do it Crop, which you may hope one day to reap, if God please to encourage Labourers. I have presented you a fragrant Posy of his Flowers; future time may make up the Garland: Facile est inventis addere. Here I have broke the Ice, whereat God's Flock may drink, and find the springs of comfort: I have spied out this Canaan, and brought you here the first true cluster of the Grapes you longed for. But there want not Discouragers: so that I shall either proceed or stand, according as the Cloud or Fire admonisheth. These, in the interim, not only crave your entertainment, but bring along their Recompense; their Recompense (I say) by seasonable Exhortations to piety and wisdom. Had they come sooner to my hands, they had sooner come to yours: or could civil importunity have purchased more, I should have given an account of him in a larger Volume. Nor yet, having but these, would I be tempted to play the Egyptian midwife with them, seeing the day of small things is not to be despised, Zech. 4.10. Zech. 4. glad of each good opportunity to turn a Grievance into an Advantage, Psal. 39.2, 3. (having kept silence long, with David, not without pain and grief) by thus improving an enforced Non-term, and overlong Vacation, in such a promulgating the best of Laws. Now therefore, as the sedulous Author hath industriously composed, and his Amanuensis ingenuously exposed them: so do you henceforth conscientiously impose them on your actions; copy them out with a fair hand in all your deal, that they may work your riches into a Crown inviolable, and lead you unto Immortality; that they may conduct you (like S. Peter's Angel) thorough this tumultuous City of the world, Acts 12.9, etc. nay thorough the Iron gate of death itself, into that City of the new jerusalem: To which end shall my prayers daily follow you; desiring therein a Retaliation, for (Sirs) The meanest of your servants, and least Spark on God's Altar, EDWARD SPARK. From my Study in LONDON, Novemb. 10. 1648. TO THE Conscientious Reader: FOr if thou be'st not such, (through Pride, or Ignorance, Faction, or Profaneness) I take no further notice of thee, then to pray for thy Conversion; knowing, thou wilt think the world hath such things enough abroad already, and that the Press is as sick of that Surfeit as the Pulpit: and 'twere to be wished (I confess) that neither of them were cloyed with so many nauseous and undigested Crudities. Yet, for all this, I shall not fear to add these to the number. In things of worth, abundance is no burden: and by that time thou hast seriously perused them, I doubt not but the good Spirit will metamorphize thy Prejudice to Piety, and all thy Grudge to Gratitude. I know the world is furnished with this and other kinds of Writing, Didactical and Polemical, even to satiety: but of those which labour the reducing Christianity to Practice, by the sad event, it seems, there are yet scarce enough. Wherein, these tendered to thee here, are eminently singular; none more natively emergent, and satisfactory in Theological extractions; ('tis a bold Truth;) none whatsoever extant, so copious and insinuative in the Applications. Now as all Music is but the multiplying of three parts, so is our Consort here, in this Epistle; it consisting likewise of three parts, that is, three Parties, sc. the Author, the Editor, and the Reader: each bears his part here fairly, or makes discord. First, for the Reverend Author, Master JOSIAS SHUTE, his very name is as a silver Trumpet to his Reputation, sounding out a Quicquid doctiorum est, assurgite huic tam colendo Nomini: Job 29.7, 8, 9, 10, etc. with whom 'twas, as with Job appearing, Chap. 29. The young men hid themselves, and the aged arose and stood up: when the ear heard him, than it blessed him, and when the eye saw him, it gave witness to him. His Name, I say, is an Aromatic Ointment, diffusing a more rich perfume then the choicest of our broken Boxes; such as anticipateth all Encomium, and most Hyperboles; as at once forestalleth mine expressions, and contracts them: Inopem me copia fecit; a feast where I am puzzled with plenty: tanquam in Coena dubia; doubtful which dish to onset; where to begin of him, unless (as * Lib. 3. Ep. Ep. ad Eustochium. Jerome of his virtuous Paula) Clarus genere, clarior virtute. He was descended of a Learned Race, the son of an eminent Divine in Yorkshire, and one of five famous brother-Preachers, somewhat like those five fingers of the right hand of fellowship, Gal. 2.9. James, Cephas, John, Paul, and Barnabas. Gal. 2. manus Dei, a kind of hand of God, by which (too) he brought mighty things to pass, both for the Conversion of sinners, and Confirmation of his people: Yet he was, in the best sense, the Saul of all his brethren, (or the Paul, rather:) Fraxinus in sylvis, inter viburna cupressus: A chief of David's Worthies; a man of that latitude of Learning, that length of Apprehension; of that depth of judgement, and height of Speculation; (one so complete in all dimensions, so centred in the Circle of all Piety and Learning;) that I may here justly renew that Admiration of * Greg. Naz. in laudem Basilii magni. Nazianzen, concerning Basil: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Where was there such a mixture of rare parts and graces? what kind of Learning was he unacquainted with? or rather, what kind had he not, beyond hyperbole, accomplished? having so encircled all necessary Sciences, as others scarce have any one of them; and yet, again, so accurate in each, as if he had endeavoured but that only. And though he were a man of but a single heart, (not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of an heart and an heart, Psal. 12.2. Psal. 12.) yet was he one of divers Tongues, able to speak to God without an Interpreter, in his own sacred dialect; could read the Scriptures without the spectacles of Translators; both drank and derived those holy waters out of their sweeter Fountains: which however the old thick-sculled Friars disparaged, with Viperis & serpentibus pleni, that the fountains were full of vipers and serpents, as being much corrupted by the envious jews, (themselves more envious to all such good Letters;) yet their own * Lib. 2. de Verbo Dei, c. 2. Bellarmine, in that, confutes them, acknowledging the great providence of God in the Masorites restauration: and the Original (saith he) in several cases of necessity, to be made use of; as among various lections, in ambiguity of words and sentences, in errors of Impression, and when the Idiom cannot be fully rendered. Not that there was either any want of skill or faithfulness in our deservedly-admired Interpreters; but that the Hebrew (as the firstborn of Languages, and spoke by God himself) challengeth an unimitable prerogative above all others: And therefore, in Saint * Lib. 2. Epist. Ep. 27. Jeromes time, this Tongue was the ambition of both sexes, familiar to his Paula, and her Eustochium: Origen studying it in his old-age, as Saint Augustine did the Greek, dolens non licuisse Ebraeam addere; lamenting that he had not time to add the Hebrew. So afterwards Erasmus, and others, as * Sixtinus Amama in Paraenesi, Ling. Hebreae. One Commemorates. And Luther, and Melancthon (that same golden Pair) valued their skill (saith he) in the Originals, above whole Kingdoms; in that Literaturae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that same real Reformation of Learning and Religion, (which they chief managed.) So our grave Author here, like a wise Merchant, was well skilled in the Tongue of the place he traded to; at least 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; master of those three Grandmother-Languages inscribed on the Cross of Christ, besides some others of their progeny. Filius Ecclesiae Patribus versatissimus; this son of the Church of England was most familiar with the ancient Fathers, both of the East and West. Of the Greek, chrysostom lay in his bosom, (as thou wilt find, in the ensuing Work) even till he did Patrizare, become like unto him, in his flowing stile, and golden eloquence. Among the Latins, Saint Augustine did command in chief, (with him;) that Maul of Heretics, and Fountain of the Schools. How exact an Historian was he, for Ecclesiasticals especially, those Records of the Church! (the ignorance whereof, is the mother of many of our growing miseries and indevotions) Nor was he less acquainted with the Schools, (though more delighted to sit by the still waters of Siloah, Isai. 8.6. than those of Marah and Meribah, Psal. 106.32.) yet was he even Master of the Master of the Sentences, and à Secretioribus unto the Counsels, even of their Cabinet. And because the Flock is not only to be fed, but cured sometime; he was a singular Casuist, Gal. 6.1. and spiritual Chirurgeon, that knew well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to set in joint again, Isai. 61.1. and to bind up the broken spirit: contrary to those Idol-shepherds, as they are termed, Zech. 11.16, 17. A soul Chirurgeon, right, for all those properties of Heart, and Hand, and Eye: 2 Tim. 3.16. none better at those several faculties, 2 Tim. 3. for Doctrine, A Character of the Author. for Reproof, for Correction, for Instruction: Quàm nervosus in docendo! quàm cordatus in redarguendo! quàm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in corripiendo! quàm flexanimus in exhortando! How full of arrows was his quiver of Instruction! how sharp those of Reproof or Confutation! how sweet and vigorous his Exhortation! how impartial in his Reprehension! how soft and tender his hand of Consolation! He had digested so, and sorted all the Scriptures, as that he even was a walking Concordance; and, like a skilled Apothecary, could go most readily to all the severals, as occasion challenged. 'Tis Basils' comparison of that Book of Books, to such a shop well furnished: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. for there is no disease incident unto the soul of man, (saith he) wherein he may not find for it a remedy: That was Liber Librorum to him, (as * Lib. Epist. Jerome calls it) the Library of all his Books: That was his Feast, (as * Lib. 1. Offic. c. 32. Ambrose calls it) his Ambrosia convivium Sapientiae, the Banquet of Wisdom, (the Flagons and Apples of the Spouse, Cant. 2. Cant. 2.5. ) Singuli libri, singula Fercula; where every Book's a several Course, each Chapter as a Benjamins' Mess, and every Verse a Morsel of the food of Angels. Above all, I say, he was most intimate with these sacred Oracles, (as though his Infancy had sucked none other milk.) He was another, a mightier Apollo's; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an eloquent man, and mighty in the Scriptures, Acts 18.24. Acts 18. one that taught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, diligently, saith our Translation; or, accurately, as the word importeth: Take it which way you please; or rather, both ways: Tertulli Eloquentiam habuit, non Amaritudinem; he had the Acuteness, Chap. 24.2. without the Acrimony of Tertullus. Theologus Rostris natus, cui suavitatis conscius semper stilus. Nor is it enough, once to have drank in his fluent Exercitations, though with thirsty Ears: unless the Eye likewise may thus peruse them, one Sense would quarrel t'other, and the Schools take exceptions at the Church. Our Author had accomplished Saint Paul's Charge, 2 Tim. 2. approving himself, both towards God and Man, 2 Tim. 2.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a workman that need not be ashamed; rightly dividing the Word of truth. And as he did * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Motto of the Reverend Bishop Andrews. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so likewise did he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, walk answerably to his Dictations, (wherein few are so happy:) He came up, in practice, to his own Instructions; (as Nazianzen said of Basil) He did thunder in his Doctrine, and lighten in his Life: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Joh. 5. His light shined before men: nor only that of Knowledge, but also of Example; Example both of Piety and Charity: Piety was the Altar sanctified the gold of all his eminencies; and Charity, of both kinds, his wellpleasing sacrifice, Heb. 13. Heb. 13.16. Of strict and severe life he was; yet affable, and full of sweet deportment; nec tantùm ab illicitis, sed etiam à concefsis abstinens; scarce indulging himself necessary Relaxations, from rolling a Sisyphian stone; like Socrates, envying any man should be earlier at his Trade, than he at his Study; thinking it, in health, good manners still to usher in the rising Sun, and wait on his recess with lucubrations: And all this, with unwearied constancy, with perseverance to his End. His End, (which was the echo of this well-tuned Cymbal) you have heard of: so that I cannot better sum up all here, and give you a total view of his full splendour, then by that apt Comparison (of * Oratione in laudem Basilii. Nazianzen concerning Basil) to the Sun: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, His Virtue was his Brightness, his Learning was his Greatness, and his Course too, was from East to West; of his whole Life, and all Divinity; and his Influence was the sowing and distribution of his Doctrine: And therefore pity 'tis, (as that Father there goes on) but the rest should be added; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Psal. 19.4. but that his sound should go forth into all lands, (as did his Fame) especially throughout our own. But let not these jejune Eulogies of mine seem his Disparagement: for my Design was but to hint a Character of him, and not write his Life: Nemo Ciceronem, nisi Cicero: That indeed would require his own faculties, not mine,— linguae si centum, sint oraque centum; if every member were a tongue, (as * Lib. 3. Epist. in vita Paulae. Jerome of his egregious Paula:) But to give only a brief 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the unacquainted Reader; only an Essay of his Worth, as of his Works; Testimonium Veritatis, & non Amicitiae; an Attestation more of Truth than Friendship. None of his friends therefore shall need only so lament him, (as * Cicero de Arc. Poet. Alexander bemoaned himself at the Tomb of Achilles) that there was not another Homer to bestrew his Hearse: for, such a man was this, that were there such another Poet, Homer himself, if present, * Jeron. l. 3. Ep. in vita Hilar. aut invideret Materiae, aut succumberet; would here either envy his own Subject, or come short on't. But now (Reader) as for thyself, and Me, far fewer words will serve. First, give a friend leave to caution thee of one main Adversary, (as * Magna Expectatio, magnus Adversarius. Quintilian calls it;) and that is, an over-high Expectation: No Hercules able to cope with it; no Parts can reach it: meanest abilities can look for more than the sublimest can perform: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Not that I would take off that edge I have set on thee; or think it can be failed, but that Thou weigh the Substance with its Circumstances, (as thy best Gold with Grains:) Read; but withal, consider the multiplied tasks of this our Author; Labour actus in orbem; by whose burden, thou shalt know the Atlas: Preaching three times a week by constant course, (whereof These some of his Wednesday-Lectures;) besides all accidentals, which with him were many; being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as the Hebrew phrase is) a man of Desires, a kind of Centre of circumferent affections. Besides, (thou knowest) a prudent Orator, (Divine especially) must imitate a wise Physician, must agere ad patience; not to flee always his own pitch, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an eagle in the clouds) but to act in proportion to his Patient: And so did he here, (like the God he preached) oft use a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that figure of Condescension; stooping to the capacity of meanest Auditors: Cautions to the Reader. yet not without strong meat for abler digestions; and sweetmeats too, for the more acquaint attentions. Omnia factus omnibus; a true Saint Paul to all; as he was oft wont to say, in that Apostles phrase, that he was a debtor unto both the wise, and the unwise, Rom. 1. and therefore was not rash with his mouth, when he entered into the house of God; (as the manner of some is, to serve Him of that which cost them nothing: I speak this to their shame:) But he, in all his holy Disquisitions,— miscuit utile dulci, so tempered the wine and oil together, that none (but through his own default) might go away unbettered: His speech distilled like the dew, and his words like the drops of rain; his Sermons showers of Manna, pleasing each good palate. For his * His usual Method being Observation and Application. Method, let no nice Philologist distaste it, as too Calvinistical; it being as profitable, as perspicuous; as faithful, as familiar; and, as he ordered it, like rarest Needle-works grounded upon Canvas; while many others set but their slight Frost-works upon Satin. He was that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that well-instructed Scribe, Matth. 13.52. who brought forth of his treasure things new and old; that is, Vetera Legis, & nova Evangelii, (as the * Jerom in locum, Tom. 9 Hilar. Can. 14. Fathers on the place;) the old terrors of the Law, to humble sinners; and the new comforts of the Gospel, to raise drooping spirits: the sound instructions both of the Old and the New Testament; not any of the old Heresies new dressed, or any new Phangles of these wilder times. A true Evangelist, and Messenger of Peace; not preaching Evangelium sanguinis, as was objected (by * Vide Erasmi Epist. 107. Ep. ad Lit. D. them that more deserved it) unto some passionate Lutherans: But, therein, rather of Erasmus temper, (who lived in Times like ours) and that was, neither cold, nor lukewarm neither; but piously prudent. A somno prorsus expergefaciendus erat orbis; Indeed, the world was to be roused out of the sleep of Sin and Error, & scintilla vigoris Evangelici resuscitanda; and the spark of Truth Evangelical to be rekindled, and blown from forth the choking ashes: Sed utinam eâ mansuetudine, curâque quâ decuerat agi negotium omnium sanctissimum; but Oh, would to God (saith he) it had been done with that same Christian care, meekness, and moderation, wherewith so holy a business ought to have been transacted; and that there needed not be added, Habent semper in ore Evangelium, Verbum Dei, Fidem, Christum, Spiritum sanctum; atsi mores spectes, illi longè aliud loquuntur: their words softer than Butter, (saith he;) but War in their hearts; open hostility 'twixt their words and actions, even to desperate contradictions: Erasmus Epist. lib. 19 Ep. 113. add lit D. p. 950. as he prosecutes it home; and is worth thy consulting, in his 113 Epistle. So was our candid Author here, more for the Bucket than the Bellou●s, in such times of Conflagration; oft pouring out the water of his tears upon our common Flames, which others ventilated. He was the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet. 3.8. a man of yerning bowels, like Jeremiah, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propheta, (as Jerome calls him) a Prophet of most soft affections; one after David's melting heart, as he was after Gods: still spoke he of Peace, but, etc.— praestat componere fluctus! I had rather spend my time in Admiration of him, than Apology: for surely, there is nothing in his Works but savours ecstasy, and spiritual ravishment. And no thoughts (I confess) did ever steal away my time more sweetly, than those herein employed; (the Comfort making me forget the Travel:) and, with God's blessing on them, none (I think) may more benefit others; and especially, if read (judicio, & non praejudicio) but with that spirit of judgement and candour that he writ them; that is, Animas magis alloquens, quàm Aures; with more reference unto Souls, than Senses. 'Tis true, these are no strawberry-Sermons, picked and culled out with long vagaries, (like some, whose brain, as the Elephant, goes two years with young;) but they are wholesome Food, and healthy Medicine; prepared and administered in due season. Not Almanack-discourses, calculated for any singular Meridian of Persons, Ends, or Humours; but for the general elevation of the Pole of Virtue; for the common good of Christian Conversation. Read them then, but with such a grain of salt as intimated, and thou shalt light off from them like a laden Bee, the hive both of thine head and heart enriched, from this flowery garden: so shalt thoure turn home unto thyself, like a stored Merchant from the Isles of Spices, or the Golden Indies. But if thou wilt be snarling at the Author, (bit by the mad dog of the Times) thou wilt but hurt thine own teeth: if thou wilt needs be justling against his firm sides, thou wilt endanger thine own empty pitcher: For all Apollo's Choir, the whole Lettered Commonwealth, have deservedly already crowned him, * That is, swallowed up, as it were, of Learning, and all kinds of Virtue. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: To which if thou subscribest, thou dost thyself an honour. But, not to tell you of a Banquet, and make you Tantalise, I draw toward a Close. For the Publisher, no great matter whether known to thee, or not, so this be, That he hath been faithful to his Undertaking: wherein, hadst thou but seen the dark Originals, thou wouldst (perhaps) have readily enough acknowledged, That 'tis no less honour to Redeem, then to Create: and, as In Praefatione in Editionem Jeronimi. Erasmus sometime said, touching his Edition of Saint Jerome, Tantum operis in Emendatione, quantum ille in Compositione; that there's almost as much travel in the Restitution, as the Author spent upon his Composition. The Book, indeed, is somewhat slender, (like the encouragements of Learning;) yet a child capable of growth, if any thing well used abroad; if it be estimable: jewels of value may be vented singly: if otherwise, the Greek * Yea, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: now adays, oft a small Book, is a grand Evil. Proverb is prevented; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That a great Book is a great Mischief: Pro captu Lectorum habent sua fata Libelli. Such Books (like the best liquors) may be wronged by foul vessels: Yet, if not too much tainted, this (I dare say) will cleanse and sweeten the vessel of that heart receives it. These holy waters, I will not parallel with those of the well of Bethlehem, 2 Sam. 23. (though not a little longed for, nor fetched without some danger; and therefore thus poured out unto the Lord:) but (methinks) somewhat they resemble Samsons Riddle, Judg. 14. save only, as many years, well near, as he set days, Judg. 14. being unresolved; which none could hitherto perfectly unfold, till at length, ploughing with his heifer, An Account of the Editor. meeting with some of his own Manuscripts, and long acquainted with his Genius, I have untied the Knot, How out of the eater came forth meat; for he was Heluo Librorum, voracious only of his books; whence came forth meat of spiritual nutriment, nourishing to eternal life: And, out of the strong came forth sweetness; that is, out of his strong Abilities, both of Grace and Nature, the sweets of plausible and profitable Instructions. And now all the recompense I beg of God, is, (for myself and others) not any change of raiment, but of sinful habit, David's change of heart, Psal. 50.10. Such Public good, is the sole scope my Labours; in a contented self-denial, burying mine own poor Notions, thus to revive His, as a far more eminent and eligible good. I, He was the wise Builder; I have but set a Bill upon the door, or at most, only let the House: He was the Fountain head; I but the Conduit-pipe that trustily delivers the same waters; yet perhaps somewhat cleared in the Running: He was the expert Husbandman; I but one of the Reapers: He the accurate Limmer, that drew so to life; I but withdraw the Curtain, and present you the fair Portraiture: He the Archinaupegus, the unimitable Ship wright that built this Ark of God; I but the careful Pilot, thus to Launch it forth into the Main. And if it shall scape shipwreck in these stormy days, and God but prosper the Adventurers; there may be an endeavour of a further Voyage: which I shall crave of him, in the Authors own close of every Sermon; Det Deus ut perficiam, God grant that I may perfect it: which second with thy Prayers for The Churches, and Thy faithful servant in the LORD, EDWARD SPARK. INDEX RERUM. A Table of the things most material, digested according to the page and order of the Sermons contained in this Book; wherein each Observation is to be taken with its Application, Coincidencies, and References. Sermon. I. GEN. 16.1. 1. Conjugal reputation, is to be mutually preserved. p. 2 And Sermon 2. Observation 2. p. 17. and Serm. 7. Observe. 2. p. 72 and Serm. 8. Observe. 3. p. 83. 2. Tentations incident unto both Sexes. See the 2 Observation, page 3. and Serm. 3. Observe .. 6. p. 30. 3. Patience and attendance upon God is ever well rewarded. p. 5. See the 3. Observation; and the 5. Observe. p. 7. 4. straits and exigents, should never cause our diffidence. See the fourth Observation page. 6 and Sermon 10. Observe. 7. p. 110. and Serm. 18. Observe. 1. p. 186. 5. Faithful expectation heightneth the Blessing and Honour of such waiters. 5 Observation page 7 and the 3 Observe. p. 5. 6. The Antiquity and Lawfulness of domestical Relations. See the 6. Observation page 9 and Serm. 12. Observe. 5. p. 132. 7. Religion is the most attractive Loadstone. See the 7. Observation page 11. 8. God's providence is ever strictly, and gratefully to be observed. See the 8. Observation page 11. and Sermon 18 Observe. 2 p. 188. and Observe. 5. p. 194. and Serm. 19 Observe. 2 p. 201. Sermon. II. GEN. 16.2. p. 14 1. Of fruitfulness and barrenness, God only keeps the keys. p. 14 See the 1 Observe. 2. Conjugal Relations, should be mutually affectionate. p. 17 2 Observe. and Serm. 1. Observe. 1 p. 2. and Serm. 7. Observe. 2. p. 72 and Serm. 8. Observe. 3. p. 83 3. Defects of any kind, may not be supplied unlawfully. p. 18 3 Observe. 4. Ill instruments are never wanting unto evil Actions. p. 20 See the 4. Observe. and Serm. 17. Observe. 1. p. 176. 5. The most dangerous Tentations, are in the nearest Correlations. p. 22 See the 5. Observe. Sermon. III. GEN. 16.2. p. 24 1. Concerning jealousy, with the causes and effects, and remedies thereof. p. 24 See the 1. Observe. 2. Good intentions can no way justify bad actions. p. 26 See the 2. Observe. 3. Posterity is the building of the house or family. p. 28 3. Observe. 4. No running into certain error, for any certain good, much less for a Contingent. p. 30 See the 4. Observe. 5. Vxoriousness, oft sinful and unmanly. p. 30 See the 5. Observe. 6. The force of temptation, and frailty of the best. p. 32 See the 6. Observe. and Serm. 1. Observe. 2. p. 3 Sermon. IV. Gen. 16.3. p. 35 1. Of Polygamy, or the divers wives of the Patriarches, how far excusable; and why not imitable p. 37 See the Questions and Apologies for Abraham and Sarah. 2. The serpentine motion of sin, and how each degree is worse than other. p. 37 See the 1. and 2. Observe. 3. The dearest servants of God have defections, but yet with difference enough, from those of the ungodly p. 44 See the 3. Observe. Sermon. V GEN. 16.4. p. 47 1. Impatience, distrust, and unlawful means, are Satan's threefold cord, go commonly together. p. 47 See the 1. Observe. 2. God's admirable dispensation, that while he furnisheth his children, still keeps them short in something. p. 50 See the 2. Observe. and Serm. 1 Observe. 8. p. 11. and Serm. 19 Observe. 2. p. 201. 3. Evil actions often prosper outwardly, yet no events can denominate them; nor the divine permission be construed their occasion. p. 52 See the third Observe. and Serm. 17. Observe. 3. p. 179. 4. Natural pride bubbleth up, on every light occasion. p. 54 See the 4 Observation. 5. Servile dispositions, ever most insolent, when exalted. p. 55 See the 5. Observe. 6. Ingratitude, how odious both to God and man. p. 56 See the 6. Observe. and Serm. 6. Observe. 2. p. 61. and Serm. 1. Observe. 8. p. 11. and Serm. 18. Observe. 2, 5. 194. Sermon. VI GEN. 16.5. p. 58 1. Where God is not consulted, all projects are invalid, if not worse. p. 58 See the 1 Observe. and Serm. 8. Observe. 5. p. 86 2. The ill offices of a friend, still wound the deepest. p. 61 See 2 Observe. 3. Contempt, the heaviest burden to ingenuous spirits, with the remedies against it. p. 62 See the 3 Observe. 4. Of Shrewishness and effeminate passions, with the Alleys thereof. p. 64 4 Observe. 5. Rashness and unjust accusations, with their cautions. p. 66 See the 5 Observe. 6. Of clamourousness, and that it is rather a sign of guilt than innocence. p. 67 6 Observe. Sermon. VII. GEN. 16.5. p. 69 1. Upbraiding with courtesies, is vicious and sinful. p. 70 1 Observe. 2. Distance and strangeness, is blameablein wedlock. p. 72 2 Observe. and Serm. 1. Obser. 1. p. 2 and Serm. 2. Observe. 2. p. 17. and Serm. 8. Observe. 3. p. 83. 3. The best revenging of ourselves, is the referring all to God. p. 73 3 Observe. 4. The impiety and danger of rash oaths and imprecations. p. 75 See the 4 Observe. 5. Against light and frivolous attesting God, and irreverent usurpation of his Name. p. 76 See the 5 Observe. Sermon. VIII. GEN. 16.6. p. 78 1. Unseasonable silence oft betrayeth a man's innocence, which otherwise is in some cases virtuous. p. 78 See 1 Observe. 2. The piety and prudence of mild answers and reproofs, with Cautions and remedies for their contraries. p. 81 See 2 Observe. 3. Conjugal prudence, and masculine condescension, with the contrary reproved, p 83 See the 3 Observe. and Serm. 1. Observe. 1. p. 2. and Serm. 2. Observe. 2. p. 17. 4. Good minds will yield of their own right, for piety and peace sake. p. 84 See 4 Observe. 5. unadvised resolutions, are commonly followed with distractions. p. 86 5 Observe. and Serm. 6. Observe. 1. p. 58. Sermon. IX. GEN. 16.6. p. 90 1. Correction of servants lawful, with the several kinds and necessary cautions thereof. p. 90 See 1 Observe. 2. The prudence and discretion of corrections, with their contraries. p. 94 2 Observe. 3. Severity oft degenerateth into inhumanity. p. 97 See the 3 Observe. 4. The fickleness and instability of popular affections. p. 98 See 4 Observe. 5. Most men are apt to act, to the extreme of their Authority, if not exceed it. p. 99 See the 5 Observe. 6. Rigour and Severity end commonly in prejudices and manifold inconveniences. p. 100 See the 6 Observe. Sermon. X. GEN. 16.6. p. 101 1. The flight of servants not justifiable by any hard usage, having more lawful remedies. p. 101 See the 1 Observe. 2. Wicked persons oft far the better, for their relation to the righteous. p. 104 See the 2 Observe. 3. Of the good offices the good Angels do us, touching guardian Angels, and the duties we are to return them. p. 104 See the 3 Observe. 4. God's omnipresence, and man's vain concealments. p. 106 See the 4 Observe. 5. Affliction bringeth in more guests unto God, then doth prosperity. p. 108 5 Observe. and Serm. 12. Observe. 3. p. 128 and Serm. 19 Observe. 4. p. 6. Such is God's goodness, that his mercies are still interwoven with extorted judgements. p. 109 See the 6 Observe. 7. God can supply comforts unto the most desolate places and cases. p. 110 7 Observe. and Serm. 1. Observe. 4. p. 6 and Serm. 18. Observe. 1. p. 186. 8. The fearful events of discontentment with the Christian remedies thereof, p. 110 See 8 Observe. Sermon XI. GEN. 16.8. p. 112 1. The condescension of the Angels, and how they conversed here with men. p. 113 See the 1 Observe. and Serm. 10. Observe. 2. p. 104. 2. The great perspicacy and knowledge of the Angels, yet limited; and how far inferior unto God. p. 114 See the 2 Observe. 3. Whatsoever man is of his own and others, God is an impartial judge of all, both men and actions. p. 115 See the 3 Observe. and Serm. 17. Observe. 6. p. 185. 4. Rigour and roughness is not to be used to those that are already sensible, and humbled for their faults. p. 118 See the 4 Observe. 5. Ingenuous acknowledgement often preventeth, still mitigateth punishment. p. 119 and Serm. 12. Observe. 2. p. 124. 6. The want of usual comfort occasioneth a sensibleness of sin. p. 120 See the 6 Observe. 7. The discovery of torments, as the fruits, the best dissuasion from evil courses, as the cause. p. 121 See the 7. Observe. Sermon XII. GEN. 16.8, 9 p. 123 1. Ill servants and malefactors apt to cry out of their punishments, but to conceal their offences. p. 123 See 1 Observe. and Serm. 10. Observe. 1. p. 101. 2. Of confession; with the qualifications and necessity thereof. p. 124 See the 2 Observe. and Serm. 11. Observe. 5. p. 119. 3. The notable and good effects of well-improved affliction. p. 128 See the 3 Observe. and Serm. 10. Observe. 5. p. 108. 4. 'Tis a mercy of the first magnitude, Gods restraining us from evil. p. 129 See the fourth Observe. 5. Dominion and Servitude, stands well with Christian liberty. p. 132. See the 5. Observe. and Serm. 1. Observe. 6. p. 9 6. Satisfaction for offences, how to be rendered both to God and man. p. 133 See the 6 Observe. Sermon. XIII. GEN. 16.10. p. 135 1. Gods and his Minister's method is, first to humble people, and then to comfort them. p. 135 See the 1 Observe. 2. God's promises run always with condition of obedience, the defect whereof nulleth his obligations. p. 138 See the 2 Observe. 3. God's gracious imitable disposition wooeth and inviteth, where he might command and urge. p. 140 See the 3 Observe. 4. God investeth his Angels and messengers with his own name and authority, to set the higher rate upon them and their messages. p. 141 See the 4 Observe. and Serm. 17. Observe. 5. p. 183. 5. The fond Affectation of great Names and families. p. 142 See the 5 Observe. 6. There is no arguing who are Gods Benjamins, from the greatest mess of temporals. p. 143 See the 6 Observe. and Serm. 14. Observe. 4. Sermon. XIIII. GEN. 16.11. p. 145 1. In doubts of mind, or weak persuasions, the confirmation of good Ministers and other godly people (as it were) sealeth an assurance. p. 145 See the 1 Observe. 2. The woman's sense of the curse in childing, yet of the blessing too in safe delivering, cautioneth the Abortion of her thankfulness and duty. p. 147 See the 2 Observe. 3. Importunate desires of children, and especially of males, is a frailty of nature: true piety (in both,) contentedly attends God's pleasure. p. 150 See the 3 Observe. 4. The imposing of the Name, belongs unto the Father; yet no Name, or other externals whatsoever, to be boasted of, or deemed a privilege. p. 152 See the 4 Observe. and Serm. 13. Observe. 6. p. 143. 5. Significative (and not affected) names most ancient, and commendable Monitors; either preventing, or much aggravating our crimes. p. 153 See the 5 Observe. Sermon XV. GEN. 16.11, 12. p. 157 1. The father of mercy oft heareth the miseries of his servants, before they can put up their prayers. p. 157 See the 1 Observe. 2. The great comfort of Gods accepting our devotions, with caution touching apprehensions of the contrary. p. 158 See the 2 Observe. 3. God oft delivereth graciously, even those that suffer deservedly. p. 160 3 Observe. 4. The most pious parents may have impious children, and the contrary: Grace is not entailed by man, but only conferred by God. p. 163 See the 4 Observe. 5. The strange Metamorphoses of sin. p. 164 See the 5 Observe. Sermon. XVI. GEN. 16.12. p. 166 1 How sin is irritated and provoked by the law, yet that remaining good and holy. p 166 See the 1 Observe. 2 Wicked minds are full of cruelty, and that an infallible Symptom of an Ishmaelite. p. 167 See the 2 Observe. and Serm. 19 Observe. 5. p. 205 3 Impious Spirits are always apt unto contention, as truly religious hearts to peace. p. 182 See the 3 Observe. 4 Contentious persons as they are troublesome, so hateful unto all men. p. 174 See the 4 Observe. Sermon. XVII. GEN. 16 12. & 13. p. 176 1 None so desperately wicked, but ever found abettors. p. 176 See the 1 Observe. 2 No respect or relation can restrain cruel dispositions that are backed with power. p. 177 See the 2 Observe. 3 God's permission of evil, both persons and actions, vindicated (by manifold good ends and reasons) from being any ways occasion of them. p. 179 See the 3 Observe. and Sermon. 5. Observe. 3. p. 52. (handled by way of question. 4 unwarrantable courses, treasure up punishment for after time. p. 182 See the 4 Observe. 5 The messages of Gods faithful ministers, are his own words, and Embassages. p. 183 See the 5 Observe. and Serm. 13 Observe. 4. p. 141. 6 'Tis both a consolation, and a caution, that God beholdeth all; both our do, and sufferings. p. 185 See the 6 Observe. and Serm. 11 Observe. 3 p 115. Sermon. XVIII. GEN. 16.13. p. 186 1 All earthly defects are made up to God's children, with supplies from Heaven. p. 186 See the 1 Observe. and Serm. 1 Ob. 4. p 6. and Serm. 10. Observe. 7. p. 110 2 True Christian gratitude looketh through the means and instruments, up to the main agent; through all second causes, to the first. p. 188 See the 2 Observe. and Serm. 1. Observe. 8. p. 11 and Serm. 19 Obser. 3. p. 203. 3 The imperfection of our knowledge here, and dullness of our apprehensions. See the various expressions, etc. p. 191. 4 The substance of God's mercy much advanced by the circumstances, and especially in that He loved first. p. 192 See the 3 Observe. 5 Grateful minds use all good means to keep up the memorial of God's favours. p. 194 See the 4 Observe. p. 192. and Observe. 2. p. 188. and Serm. 19 Observe. 3 p. 203. 6 The favours of God to some, aught to be encouragments to others, both for expectation and preparation. p 195 See the 5 Observe. Sermon XIX. GEN. 16.14, 15, 16. etc. p. 197 1 God is the sole fountain of life (the living God) and all other refuges dead without him. p. 197 See the 1 Observe. 2. God's providence is as watchful, as his essence powerful. p. See the 2 Observe. and Serm. 1. Observe. 8. p. 11. and Serm. 2. Observe. 5. p. 22. 3. Remarkable mercies, are to be treasured up to all posterity. p. 203 See the 3 Observe. and Serm 1. Observe. 8. p. 11. and Serm. 18. Observe. 2. p. 188. 4. Happy that affliction which ends in reformation. p. 204 See the 4 Observe. and the contrary. and Serm. 10. Observe. 5. p. 108. and Serm. 12. Observe. 3. p. 128. 5. Forgiving dispositions are badges of God's people, and the contrary. p. 205 See the 5 Observe. and Serm. 16. Observe. 2. 3. 4. p. 167 6. Aqua vitae for old age, and what crowns that with comfort. p. 207 See the 6 Observe. In this Table are 109 several Heads of Practical Divinity. THE FIRST SERMON. GEN. 16.1. Now Sarah abraham's wife bore him no children. IN this Chapter is described the birth of Ishmael, begotten of Hagar, Sarahs' handmaid: and it is a memorable story, as in many respects, so especially in that of the Apostle, Gal. 4.24, Gal. 4.24. making an Allegory of that abolishment of that Legal servitude and bondage under the Old Testament, by Christ under the New: the bondwoman and her son were cast out; and now we are not sons of the bondwoman, but of the free, as the Apostle there showeth. The Chapter hath four parts. 1. The marriage of Abraham and Hagar, in the three first verses. 2. The visiting of Hagar upon her conceiving; the jar that it caused between Abraham and Sarah; together with Hagars' flight upon her correction, vers. 4, 5, 6. 3. The Angels coming unto her, and persuading of her, after the discovery of the cause of her flight, to return to her Mistress, and to submit herself unto her; and his prediction concerning the child she went withal, to the 13 verse. Lastly, the obedience of Hagar, together with the birth of Ishmael, to the end of the Chapter. For the first part, The first Part. which contains the marriage of Abraham and Hagar, there is set down, First, the occasion of it; Sarah had yet born no child to Abraham, and she had a handmaid by whom she thought she might have a child. Secondly, the causes of the Marriage. First, Sarahs' complaint that God had restrained her from bearing. Secondly, her advice to her husband to go in to her maid. Thirdly, her desire and hope of Issue: If perhaps I may obtain children by her. Fourthly, the yielding of Abraham to this motion. Thirdly, is considerable the manner of knitting this Marriage: Sarah took Hagar, and gave her to her husband Abraham, to be his wife. Lastly, the circumstance of time is considerable: after that Abraham had dwelled ten years in the land of Canaan. (I spare the division of the other parts of the Chapter, till we come to them.) For the first, it contains the occasion. 1. Sarahs' not having born children. 2. A means ready at hand to supply that defect, by means of one that was her servant. Hagar described. She is described, 1. From her condition, an handmaid. 2. Her country, an Egyptian. 3. Her name, Hagar. For the former clause, Sarah Abraham's wife bore him no children: Sarah Abraham's wife: there may be something in it, that she is not only called Sarah, but Abraham's wife. Sarah why called Abraham's wife. First, Ad distinctionem, to distinguish her from that wife which is spoken of at the third verse: For Sarah gave Hagar to Abraham to be his wife. (But the difference of wives and concubines, who also were called Concubines, we shall show, God willing, when we come to that verse.) Secondly, she is styled Abraham's wife, In honorem; and it is no mean honour to her to be the wife of so worthy a man as Abraham was, so renowned for all kind of virtues, with whom great Princes came up to confederacy, as we see in the fourteenth Chapter, and who was accounted as a Prince of God amongst them, Chap. 28. Observe. 1. Conjugal reputation is to be mutually preserved. A worthy husband is a great credit to the wife. Abimelech calls Abraham, The veil of Sarahs' eyes, Gen. 20. ●6. There be many interpretations of that place; amongst the rest, this is one, That he was Ornamentum oculorum. He was an ornament unto her: and certainly nothing that a woman can account a greater ornament unto her, then to have a wise, understanding, virtuous husband. It is said in the Law, that Uxor fulget radiis Mariti; a wife shines by the beams of her husband; the more excellent he is, the more honour to her: What an honour to the Church, to have God to be her husband! Isai. 54.4. Isai. 54, the Prophet tells the Church that she shall not be ashamed or confounded, nor remember the reproach of her widowhood. Why? For thy Maker is thy husband. How doth the Spouse in the Canticles triumph in her husband Christ! it was both her reckoning and honour, Ezek. 16.14. that he was the chiefest of ten thousand. Ezek. 16, the Prophet saith, The renown of the Church went forth among all the heathen for her beauty; for it was perfect, through my comeliness which I had put upon thee; and so for that among us, when Saint Paul saith, 1 Cor. 11.3, that the man is the head of the woman, a Head. In the Hebrew, men are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and women 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: some say of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is to forget, because the woman is more forgetful than the man, who is called sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from his memory: or else per Aphaeresin men Anashim, women Nashim, because the man is the Head of the woman: now a Head is not only put for superiority, but for excellency: So that we may say, A husband is the excellency of his wife, he puts an honour upon her. What an honour was it to Ruth, to be the wife of such a worthy man as Beaz was! all the people respected her for his sake. And Abigail was sensible of the advancement that she should have by becoming David's wife; not so much in regard of his greatness, for at that time he was under persecution, as in regard of his goodness, 1 Sam. 25. 1 Sam. 25. And even so on the other side, a good wife is a great honour to her husband. Solomon saith, Prov. 12.4, that she is the crown of her husband; as on the other side, she that is naught makes him ashamed, and is as rottenness in his bones. And so, Prov. 31.10, Prov. 31.10. it is said of the good woman, that her price is far above rubies: and vers. 11, the heart of her husband trusteth in her safely: and vers. 12, she will do him good, and not evil, all the days of her life: mark, (saith one) all the days of her life. A good wife and husband are a mutual credit. It is a happy thing where a wife doth good to her husband so long as he lives; but a virtuous woman will do good to him as long as she lives; out-living him, she will carry herself so, that he shall be honoured by her carriage, even in his ashes. Again, vers. 23, it is said, Her husband is known in the gates, when he sitteth among the elders of the land: She takes such care for his apparel and ornaments, that every one looking upon him, sees how happy he is in such a yoke-fellow, that is so solicitous for his credit, and so is he credited by her. I wish that this care were found between men and their wives, Application that they would endeavour to credit each other, that the wife might be honoured for the husband's sake, and the husband for the wife's sake. What credit had Abigail by her husband? and what credit had Job by his wife? Can things be kept within doors, it were another matter; but they flee abroad, and the husband is discredited sometimes by the wife, and sometimes the wife by the husband, and they are ashamed to be known of each other. A heavy case, God knows! I would it were as easily amended, as it is deplored. Lastly, shall we say that she is styled Abraham's wife, Lastly, why styled Abraham's wife. Observe. 2. Tentations incident unto both sexes. that we might take knowledge, that as Abraham had his tentation in the former Chapter, so the wife hath hers in this. He was troubled because he had no child, and discovered some infirmity, which yet God took not advantage of, but satisfied his fears. And now his wife is troubled; she had taken knowledge of the promise, but yet seeing the time deferred, and that it was not said expressly, that though Abraham should have seed, yet he should have it by her, and therefore bethinks herself of a course. Thus man and wife may have their turns in tentation, the one may be exercised as well as the other: and God in his wisdom will have it so, that they may be a mutual comfort to each other under their afflictions: Elkanah the husband was so to Hannah his wife, when she was troubled for her barrenness, and vexed with the insultation of her colleague, 1 Sam. 1. 1 Sam. 1. And the wife of Manoah was so to him, when he was troubled in that he had seen the Angel, Judges 13. and thought therefore he should die, judg. 13. she raiseth up his spirits, and puts him in heart again by her wise speeches. Application A miserable thing it is, when he that should dwell with his wife as a man of knowledge (as Saint Peter saith) cannot comfort his wife in her trouble, or else regards not to do it, but leaves her to pine away in her grief: and also when a wife seeing her husband in affliction, shall have no compassion of him, nor speak comfortably unto him; nay, by her frowardness, add to his vexation, as we see in jobs wife, who was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Basil. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Basil of Seleucia saith; not for a member of him, but a dart and weapon against him, even to wound his heart, and to upbraid him with his uprightness, yea, and to put him on to curse God and die. He had cause to have said of her as he did of his visitors, S. Augustine. She was a miserable comforter. Saint Austin saith of an evil, Quanto interius, tanto acerbius; The more inward, the more dangerous: and when the mischief lieth thus deep between man and wife, how grievous is it! That Father knew not how better to resemble an ill conscience, then to such an unequal yoke-fellow. 'Tis the main comfort of marriage, to draw the yoke equally; but when it is otherwise, it makes shackles of a golden chain. But to go on. It is said, She bore no children to him. There is some difference in the reading, Musculus. as Musculus observes: but as he well saith, it must be read according to the Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that is, she bore no children. For whom should wives bear children, but to their husbands? For a married wife to have children by others, or to entitle their husbands to those children which others have gotten, what a fearful violation is this of the marriagebed! what an abominable sin against God, against the husband, against her own soul, against humane society! Too many such offenders there be in this kind, of all several ranks: and certainly, were the water of jealousy now to be used, Numb. 5. as of old, Numb. 5, it would discover a great deal of false dealing, and detect many an unchaste piece, that like her in the Proverbs, wipes her mouth, and saith there is no such matter. Oh in the fear of God, let wives take heed of this precipice, and husbands also; let them know, Marriage is honourable, so the bed be kept undefiled: let them know, only know each other, and ever possess their vessels in holiness. But there will be fit occasion to speak of this hereafter, Transition to the Reasons. and therefore I now come to examine the Reasons why it is set down here, that Sarah Abraham's wife did not hear him children: and I find these Reasons given. First, it was to show how God exercised the faith of Abraham, who though he had given him promise of seed, yet delays for a long time the accomplishment of that promise. S. Chrysostom in locum. This is S. Chrysostoms' Reason upon this place: Therefore (saith he) are those words used, Sarah bore him no children, that we might see, that after so great promises made, and so many assurances passed, and yet the thing not done, nay, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that all things seemed to go contrary, yet Abraham still believed: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he looked not at the secrets or impediments of nature, but still trusted in God, and waited on him, as knowing whom he had believed. Observe. 3. Patience and attendance upon God, is ever well rewarded. S. Gregory. The performance doth not always hold the promise by the heel, as jacob did Esau; for where were then the trial of a man's faith? Faith is the evidence of things not seen: for, Quod videtur, sciri potius quam credi dicitur (saith S. Greg.) Whatsoever is seen, is rather said to be known then believed. And it is the true work of faith, to wait for what God hath promised you, though there be no likelihood, in the judgement of flesh and blood, that it should be performed. Joseph had presages of his advancements in his dreams, and they even so many promises of God unto him; and yet we see how long it was ere this took effect: yea, God concealed from himself the time, though he was able by the spirit of Prophecy to inform the Butler of his restauration; but still he held himself to God, and waited the issue. And so David had a full promise of the kingdom of Israel, yet we know how long God held off, and what danger he waded thorough before he got to the shore: this interim was the time of the exercise of his faith. So it was with the children of Israel in their servitude in Egypt, and likewise in their captivity in Babylon; God deferred them till the last moment of time, that their faith might have its due employment. I know that Solomon saith, Hope deferred is the fainting of the soul; and his father David is at his Usquequo, Domine? How long, Lord? Psal. 13. and many of God's servants are at that of Saint Austin, Quare non mode, Domine? Augustine. Why not now, Lord? why not presently? and sometimes in their weakness are apt to question God's truth, as David saith, he shall verily fall one day by the hand of Saul; and to construe God's delays absolute denials; or if they dare not charge his Truth, yet they begin upon his deferring to doubt of his Goodness and Love unto them; God hath forgotten to be gracious, and hath shut up his loving kindness in displeasure. But now in such a case, Application we must take heed of giving way either to our own corruption, or Satan's suggestion, or to join in both together, when blessings promised are delayed, to overthrow our faith, to question God's power, God's truth, God's goodness. We must know, that God's arm is not shortened, and he is Truth; Heaven and earth shall perish, before one jot of his word fail: and he is as good as ever he was, abundant in goodness and truth, though in his wisdom he do not satisfy our desires presently. We must know, that as he is a powerful, and a true, and a good God; so he is a wise God, and he knows best what makes most for his glory and our good. There is nothing left us, Isai. 20.16. but to pray, and believe, and wait; and he that believes will not make haste, Isai. 20. It becomes not us to appoint God the time, or the means, or the manner of his performing: it was one of the great sins of the Israelites; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they limited the Almighty; and this is one way of limiting him, to set him a time: now saith God, Jerem. 49.19. Who will appoint me my time? Jer. 49. It becomes us, I say, to wait, not force the Lord: and, wait patiently for him, saith David, Psal. 37.7. Lam. 3.26. and, Lam. 3. It is a good thing that a man should hope, and quietly wait for the salvation of the Lord. That speech of Jehoram was fit for an Atheist than an Israelite; Why should I now wait for the Lord any longer? 2 King. 6.33. God's people have been wont to speak in another manner: Psal. 40.1. I waited patiently for the Lord, Psal. 40, and Job saith, Though God kill him, yet he will trust in him, Job 13.15. And certainly there is nothing lost in the close, by waiting upon God; the seed of Jacob shall not seek him in vain, Isai. 45. They shall not be ashamed that wait for me, Isai. 49.23. Isai. 49. Though the vision tarry (saith Habakkuk, Chap. 2. vers. 3.) wait for it, for it will surely come. He who cannot lie hath promised it, and the end will certainly be consolation. A second Reason of these words is (saith another) because God would show, that whensoever Abraham and Sarah should have that seed which was promised, it should be ex gratia, non ex natura; nay, it should be, not natural, but miraculous; for she was now seventy five, and Abraham was eighty five, & yet it was longer deferred: when therefore it shall be effected, it shall be God's miraculous power. Observe. 4. Straits and exigents should never cause our diffidence. God often defers, and suffers things to come to an exigent; Insomuch that they be, saith S. Chrysost. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, impossible, according to humane reason and discourse, that he may manifest his own divine power, when nature is nonplused. This we see in the three children, who were bound and cast into the midst of a fiery furnace seven times heated: he could have freed them before, but he would make way for a miracle: They shall walk in the midst of the fire as in a cool arbour, Basil. saith Saint Basil, and when they come out, not so much as the smell of fire shall be found upon them. So in Daniel, he suffers him to be cast into the lion's den, that he may work a miracle in preserving him among those fierce companions, who, as is said, were kept hungry, that they might be more greedy of their prey. And so he suffers Jonah to be cast into the sea, and to be in the belly of the whale three days, for the manifestation of his miraculous power. And our blessed Lord on purpose did defer that turning the water into wine till all the wine was spent, that he might do a miracle, and manifest his glory, as it is John 2.11. Joh. 2.11. And so he deferred on purpose to come to Bethany till Lazarus was dead and buried, and had lain so many days in the grave; the end was, the glory of God, and that the Son of God might be glorified thereby, John 11.4. Joh. 11.4. And so he did not deliver Paul and his company till all hope that they should be saved was taken away, Acts 27.20. And as God doth it thus for the manifestation of his power, so for the increase of men's thankfulness: for when they reflect upon their former condition and estate wherein they were, that it was hopeless, and that all natural means were unavailable, and that then God clavae to their rescue; that must needs oblige them the more unto him, and make them acknowledge him the sole Benefactor, and their soul the Altar, erected Jovi liberatori, to their Almighty Deliverer. When David considers how God did bring him out of the pit, out of that horrible pit, in the bottom whereof he stuck in deep mire and clay, he cannot but breakout into the praises of God. Now for the Use of this. Whensoever things grow to an extremity; Application when we see matters in a Kingdom come to a shrewd pinch; and in our own particular, if we find things come near an extremity, and that in the judgement of man there is no outlet to be hoped for: yet let us not throw away the staff of our confidence; God is All-sufficient, he comes in at a dead lift, and he is able to turn things in a moment, and to give us days of rejoicing for our long days of mourning. And if it shall please God to bring things thus to pass, let us be sure to reflect upon ourselves the duty of thankfulness; and if his favour have been in a fire, let not our thankfulness be in a frost: we may learn both these from Abraham, in that passage of sacrificing his son; he went to the place appointed, he made ready the wood, he bond his son, he laid him upon the pile, and he was now fetching the blow: here was an hard exigent: What supported him in this, even to the last? His faith in God's power, that he was able to raise him from the dead, and to restore him again unto him, Heb. 11. And when God stayed his hand, Heb. 11.19. and is satisfied with what he had done (for, Affectum requisivit, actum negavit, saith my Author; God required the affection, but refused the Action;) because Isaac is spared, a ram shall be offered; and he will give a name to the place, that shall be a memorial to all ages, of God's mercy, and his thankfulness, Gen. 22. Gen. 22.13, 14 A third Reason may be given, why this is remembered, that Sarah was so long before she bore a child to Abraham; viz. hereby God did provide for the honour of Abraham: for usually the great works that God works in the behalf of his servants, Observe. 5. Faithful expectation heightneth the blessing and honour of such wait●●. raiseth their rate in the world, and makes them more esteemed and reverenced, as the favourites of the Almighty: When the world shall take knowledge that God gave him a son at so great years, this will raise him in their opinion; and they will conceive him to be no ordinary man, that hath such an extraordinary favour shown him, that God is even pleased to work a miracle for him. When the Nations about take knowledge of those many successions of judgements that God plagued Egypt withal for oppressing his people, and of the strange way he made them thorough the sea, and drowned their enemies; Rahab tells the spies, Josh. 2. Josh. 2, their heart did melt, and they were afraid of them, and there was no courage left in them to oppose them: they thought them beloved of God, and therefore not to be meddled withal. When the Persians saw what God had done for the Jews, how he had secured them, and brought their greatest adversaries to execution, it is said, Esth. 8, Esth. 8.10. Many of them became Jews; for the fear of the Jews fell upon them. When God had showed that wonderful work in the preservation of Shadrach, Meshach and Abednego, in the sight of Nabuchadnezzar and all his Princes; it so affected Nabuchadnezzar, that he doth not only call them the servants of the high God, Dan. 3.26. Dan. 3; but he promotes them in the Province of Babylon. David (Psal. 86.17.) desires God to show a token of his goodness towards him, that they which hate him may be ashamed, that they may change that flat and base account they had of him, and might take knowledge that the Lord was his God. And so (Psal. 90.16.) Moses prays, Let thy works be seen towards thy servants, and thy glory upon their children, that others might take knowledge of it, and might confess they were beloved of God. When God was pleased to work those great works at Christ's passion, the shaking of the earth, and darkening of the sun, the Centurion feared greatly, and said, Truly this was the Son of God, Matth. 27.52. Luke 23.47. and, Luke 23.47, Certainly he was a righteous man: and in the next verse, Others also smote their breasts, and returned; they went away with another mind that they came, and had a better conceit of Christ then before. When God was pleased, upon the prayer of that Christian Legion in the Army of Aurelius, to give rain, and to discomfit the enemy by thunder and lightning; the Emperor, that thought coarsely of them before, now hath a worthy opinion of them, and sends to the Senate at Rome, (as you shall find his Letter in Justine Martyr, Justin Martyr. Apol. 20. 20 Apol.) relating what was done, and charging that none should be injurious to Christians; for they might be a great safeguard and protection to the State. For the Use of this. Application When we shall observe men truly to be good, and make conscience of their ways, and that God is pleased in some special manner to bless them, and to do something for them out of the common road; let us take such knowledge of it, as that we reverence them the more, and have the higher estimation of them, yea, even seek their favour, as they who are like soon to prevail with God for us. When the people saw what power Samuel had with God, they entreat his prayers. In the Courts of Princes, those whom they are pleased to grace most, are soon sought unto, to be solicitors and intecessors for others. And so Pharaoh sought to Moses and Aaron, when he saw what they were enabled to do. And so the Isralites sought to Moses, and relied much upon his mediation. And so much for the former clause. We come now to the second, which speaks of the instrument which Sarah is purposed to use, to help this defect of hers in child-bearing, by a certain party that belonged unto her; who is described. 1. From her condition, an handmaid. 2. Her country, an Egyptian. 3. Her name, Hagar. First, for her condition, an handmaid. The Hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and the 70 render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, famula, a maid-servant or handmaid. In all times ever since the fall, there have been Masters and Servants, Mistresses and Maids. Abraham had his servant Eliezer, and Sarah her handmaid Hagar. In the fourth Commandment, Masters are enjoined to teach that their servants keep the Sabbath. Observe. 6. The antiquity and lawfulness of domestical relations. 〈◊〉 Civil relations lawful. The Angel in this Chapter wisheth Hagar to humble herself under her Mistress' hand. In the New Testament, servants are commanded to obey their masters; and masters are charged to do that which is equal to their servants, Eph. 6. Col. 3. The dearest Saints of God in all ages, have been, some in the place of masters, some of servants. Many Parables doth Christ teach, from the power that masters have over their servants, and the subjection that servant yield to their masters. Lastly, many promises hath God made both to masters and servants, that conscionably perform the duties of their place; and many threaten are found against such as are negligent therein: so that the relation certainly, cannot justly be questioned. The Anabaptists will have no difference between masters and servants; all are a like, say they: and some of their reasons, The Anabaptists Objections. for this unreasonable opinion, are these. 1 Ob. First, masters are either Infidels, or Christians; and so servants: Object. 1 if masters be infidels, and servants Christians; how unfit that Christians should be servants to infidels? and if both be christians, they are brethren, and brethren are equal. Sol. But we answer, rule and subjection, are things of civil policy; Sol. and serve to the outward preservation in of Church and Commonwealth, and family, in the world; but faith and piety, and such graces, are inward matters of the soul, tending to the better life: these being thus different, one that is excellent in the one, may be inferior in the other: though there be an equality, in regard of spiritual things; there may be a disparity, in civil and temporal matters. 2 Object. It is against nature for one to be servant to another; it Object. 2 is saith Saint Augustine, non ex natura, sed ex culpa. Augustine Sol. Sol. admit, that in innocency there should have been no such subjection, as now there is; yet it is not now against that order and course, wherein God hath now settled man. God hath turned many punishments of sin, into bounden duties; as the subjection of the wife to the husband, and a man's eating bread in the sweat of his brows. 3 Object. It is the prerogative of Christians, to be all one, Gal. 3.28. Object. 3 Sol. It is true; and so they are as members of Christ, which is a spiritual body; & Sol. but not as they are members of a politic body; a politic inequality, not against a spiritual equality. 4 Object. Subjection is against the liberty which Christ hath purchased Object. 4 for us. Sol. I Answer, it is not; for that liberty is from that curse and rigour of the moral Law; & Sol. and from the judicial part of the law, from sin and Satan, and hell and damnation: But not from such degrees which God hath established between man and man, for the good of mankind: And therefore we shall find the Apostles pressing upon christian servants, subjection; and an honouring of the Gospel, by subjection: And Saint Cyprian will tell us that, servi cum crediderint, plus dominis carnalibus servire debent: Believing servants ought to do the better service. Object. 5 5 Object. Lastly, they say, we are expressly forbidden, to be the servants of men: 1 Cor. 2.3. & Sol. 1 Cor. 2.3. Sol. To be a servant, there, is not simply to be in subjection to an other; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; so to serve the will and pleasure of man, as that we are willing to serve and please him, in any thing; though offensive to God; Chrysostom as Saint Chrysostom shows fully, upon that place. Such indeed are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, men-pleasers, and the servants of men. Well then for the Use: Applicat. Let those that be in the condition of servants, serve their masters honestly, and faithfully: Let them do what they do, for conscience sake; looking higher than their earthly master, even to him to whom they must be accountable for their service; such an one will be as faithful at Lygorn, as at London; as well when his master's back is turned, as when his eye is upon him; he will fear his master in his heart; he will seek the good of his master; he will be ruled by him; he will hearken to his instructions; he will be faithful in his business, in his secrets; he will cover his infirmities. It is rare, I confess, to find such current conscientious ones; who have such, let them respect them, and be kind unto them; for certainly they have a great treasure. Secondly, For her country, she was an Egyptian. That conceit which one of the Rabbins hath, that she was Pharoahs' daughter: though Lyra incline unto it, hath no reason for it; and therefore is rejected by Paulus burgensis: she was an Egyptian maid: and it is like, one of those whom Pharaoh is said to have given unto Sarah: Gen. 12.16. Gen. 12.16. Now in that she came into Canaan with Sarah, it is like, as Philo the jew saith, that she was converted by being with Abraham and Sarah while they stayed in Egypt; and so might come along with them, when they came for Canaan; How attractive, and what a loadstone Religion is, I have showed you heretofore: many of the Egyptians went from their own country, with the Israelites: Exod. 12. Exod. 12. And we see how Ruth was wrought upon by the conversation of Naomi, that she comes with her into the Land of Judah. Observe. 7. Religion is the most attractive, loadstone. The Apostle wisheth Christians to walk wisely in regard of those that were without. And Saint Peter wisheth them to whom he writes, to have their conversation honest amongst the Heathen, that they might be brought to glorify God: And he makes it possible for the believing wife, to convert the unbelieving husband, by her conversation. Saint Alban was converted by observing the pious courage of a christian soldier. And justin Martyr tells how the godly conversation of Christians wrought upon him. And for the Use: It should teach us, that when we come into strange places, Application or into strange countries, amongst such as be profane, or heathenish, we be careful of our ways; for certainly there is great power in this, to do good upon them; Words will not do so much, as godly and pious actions; which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Chrysostom, unanswerable Syllogisms: on the otherside if our course be lewd, how do we dishonour God; and cause the name of God to be blasphemed in Gath, and in the streets of Ascalon; and set men further off from their conversion! For how should they like that way that is attended with so bad actions? If it be true, the power of it will be seen in men's conversation. Secondly, Musculus notes an other thing, Observe. 8. God's Providence is ever strictly and gratfully to be observed. that it was a great providence of God, that Sarah should bring the Egyptian maid along with her into Canaan; that as oft as she looked upon her, she might remember the great danger she was in in Pharaohs Court; and how miraculously her chastity was secured; and so might be stirred up to a daily thankfulness, for such a great mercy: and the same Author makes the use of it; that we should observe the passages of God's providence towards us; remember them, be thankful for them; for he doth his works so, that they ought to be had in continual remembrance; our memories are frail and leaky; they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; they do, as the Apostle speaks, run out like sieves; some blessings are so great, as that, magnitudo non sinit excidere, (saith Seneca;) that their greatness permits not a slip from us; yet we make a shift to forget them; (as the Spanish invasion, and gunpowder treason:) if at all we remember them, we are but slenderly thankful for them: And therefore no wonder, though God hold his hand, as unwilling to cast his seed into ground that yieldeth him no better increase: increase said I? Nay when he requires but thankfulness; and yet he cannot have this interest: And therefore no wonder though he take away the principal; but of this heretofore. For the last thing, her name; in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; In the Arabian tongue, a fugitive or relapsed stranger, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It may be, from her were her posterity called Hagarens, 1 Chron. 5.10. Psal. 39.12. or Hagarites, 1 Chron. 5. Where the Greek translates them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, strangers. For the Allegory which Saint Paul makes of Agar, which he makes Mount Sinai, Gal. 4. we shall speak of it afterwards: In the mean time, let us take heed of grieving the Spirit of God; for mentioning those circumstances; it is not in vain: They that deal in gold (saith a Greek Father,) will not neglect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Observe. 9 & Applicat. the least fyling; and the least syllable in God's word, is sacred: he that thinks or saith otherwise, is profane and Atheistical. Preached, May 5. 1641. THE SECOND SERMON. GEN. 16.2. And Sarah said unto Abraham, Behold now the Lord hath restrained me from bearing, etc. THe last day (dividing this Chapter) we told you that in the three first verses was set down the Marriage of Abraham with Hagar; The Introduction. and herein we observed four things. 1. The occasion of it, in the first verse. 2. The causes of it, in the second verse. 3. The knitting of the knot, in the third verse. 4. Together with the fourth thing, The circumstance of time, when this was done. We have spoken of the Occasion; now we come to the Causes of the Marriage, and they be four, set down in this second verse. First, Sarahs' barrenness. The four parts. Secondly, her advice to Abraham, to go in to Hagar her maid. Thirdly, her hope to have a child by her. And fourthly, Abraham's approbation of this counsel. For the first of these: And Sarah said, The first. The Lord hath restrained me from bearing: it is in the Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hath shut me; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is clausit, He hath shut up: And so the 70 render it here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is claude, to shut: thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a key; and is used to shut up a place. Our Saviour bids a man, when he will pray, to enter into his chamber, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, shutting the door, then to pray. And 1 John 3. He that hath this world's good, 1 Joh. 3.17. and sees his brother in need, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and shuts up his compassion, or, locks up his bowels from him, how is the love of God in him? The phrase of shutting up the womb is used, when it pleaseth God to restrain the woman from bearing of children. Gen. 20. God had closed up all the wombs of the house of Abimelech. 1 Sam. 1.5, Gen. 20.19. 1 Sam. 1.5. it is said of Hannah, that God had shut up her womb. Job, in his paroxysm, wisheth that the doors of his mother's womb had been shut up, Job 3. Job 3.10. Isai. 66.9. and Isai. 66.9, causing to bring forth, and shutting of the womb, are opposed. It is very well rendered in our Translation, God hath restrained me from bearing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And in this speech of hers, Saint chrysostom would have us observe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; chrysostom. that is, How emphatical the word is. Observe. 1. Of Fruitfulness and Barrenness God only keeps the keys. God only shuts and opens the womb. She maketh her want of children to be God's work: (God hath restrained me:) and seems to say to Abraham, saith that Father, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that is, As we use to shut and open our houses; so God, that great Master of Nature, doth by the wombs of women, locks them or opens them, restrains them from bearing, or gives them the ability to bring forth children: and certainly it is his work to afford and ordain children: as he shut up the wombs in Abimeleches family, and the womb of Hannah; so he is said to have opened the womb of Leah, Gen. 29, Gen. 29.31. and 30.32. and of Rachel, Gen. 30. The Hebrews speak of four keys that God keeps in his own power, and gives them not (as they say) to any Angels, no not to the Seraphims. The first is the key of Rain, of which it is spoken, Deut. 20.12, The Lord shall open unto thee his good treasure, the heavens to give the rain unto thy land in due season. Psal. 104.28. The second is the key of Food, of which it is spoken, Psal. 104, Thou openest thy hand, and they are filled. Ezek. 37.12. The third is the key of the Grave, of which Ezek. 37, Behold, O my people, I will open your graves, and cause you to come up out of your graves. The fourth is the key of the Womb, (as you have heard before:) God remembered Rachel, and opened her womb, Gen. 30. Some have added to these four keys, the key of the Heart: for it is said, Acts 16.14. God opened the heart of Lydia, that she attended to Paul's preaching, Acts 16.14. But this is not one of the Hebrews keys, they mention only the four former. And for the last, which is the key of the Womb, certainly it is in Gods own keeping. Children are the inheritance of the Lord, Psal. 127.3. and the fruit of the womb is his reward, Psal. 127. Now for the Use of this. Application First, it may teach man and wife, in the want of children, not to murmur against each other, and to challenge each other of insufficiency; for it is God that restrains the fruitfulness of the womb: and we see that those that are in their youth and strength, and most likely in the judgement of flesh and blood, want issue; and why so? Because God keeps this key. The Philosopher said, Sol & homo generant hominem; The sun and man beget a man: but he looked not high enough; for children are the gift of God, as Jacob tells his brother Esau, These are the children which God hath graciously given thy servant, Gen. 33. Gen. 33. ●. Who takes not knowledge of the complaints and repine that are between married couples in this kind? Which are certainly unreasonable and unjust, because they challenge each other for that which is not in their own power. We see how passionate Rachel is, and how she seems to cast the fault upon her husband; she saith unto him, Gen. 30. Give me children, or else I die. Gen. 30.1. But he answers her very wisely and fully, with a just acrimony and sharpness: His anger was kindled against her, and he said, Am I in God's stead, who hath withheld from thee the fruit of the womb? A just Reprehension of several offenders. And so sometimes the husband is ill conceited of the wife: and those unkind murmur Satan takes such advantage of, that he puts them on to drink of stolen waters, and to try elsewhere, that they may be satisfied in their own sufficiency; which is a fearful precipice, to sin against God, and against their own bodies, and against the Marriagebed, only to give themselves satisfaction. Away then with querulous complaints against each other; and if it hath pleased God to restrain children, let them not upbraid each other, but love each other the more tenderly; S. Chrysostom in locum. and by mutual comfort ease the common grievance. S. Chrysostom observes of Sarah here, She did not lay any fault upon her husband, nor did he upon her: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; He upbraided her not with her barrenness; but she honoured him, and he lovingly respected her. 1 Sam. 1. And the like we shall see in Elkanah, who gave unto his wife Hannah a worthy portion, for he loved her; but the Lord had shut up her womb, and her adversary provoked her, to make her fret: He considered that she was barren, and that she was vexed for it by her colleague, and therefore he is the more kind unto her; and when she weeps from day to day, and refuseth her meat, he speaks kindly unto her, Why art thou grieved? am not I better to thee then ten sons? Here was a loving husband indeed, 1 Sam. 1. Secondly, it may also stay that proud spirit of insultation that is in many, who are apt, not only to lift up themselves above others, but to reproach them, if they have children, and the others barren. Why, do they consider that it is God that restrains women from bearing of children; and dare they reproach them for that which is not in the power of their redress? This was Peninnahs fault in regard of Hannah; she had children, and Hannah had none, therefore she insulted over her, and vexed her. Such hath been the corruption of people's minds in all times, that barrenness hath been accounted a reproach; therefore Rachel said, Gen. 30.23. Luke 1.25. when she had conceived and born a son, that God had taken away her reproach, Gen 30. And Elizabeth the mother of the Baptist, saith (having conceived, Luke 1.) Thus hath the Lord dealt with me, in the days wherein he looked on me, to take away my reproach among men. But certainly it is an unjust reproach, nay it is irreligious; for it doth imply a denial, at least a questioning, of that power and sovereignty that God hath over the conception and bearing of children. Thirdly, if God restrain from bearing, it will not justify those that do what is in them to restrain themselves from bearing of children. Some base ones, that they may more freely give themselves to their lust, use means that they may not conceive: others that be in the married estate, do it for fear of the pains and terror of childbirth: and others, by their ungodly and sinful courses, make God keep from them this blessing. Levit. 20.20. God threatens the incestuous copulation with want of children; They shall die childless: Justum est (saith one) ut steriles è mundo, that they should go barren out of the world: And so Michal, for her mocking of her husband, had no child till the day of her death. And even those that having conceived by their wanton hoyting, or needless watch, or Epicurean feeding, prevent themselves of bringing forth in due time; Hosea 9.14. they draw that upon them, which God threatens as a judgement, (Hos. 9) a miscarrying womb. Fourthly, If it be God that restrains the bearing of children, than they that want them know to what fountain to come to draw this blessing; Gen. 15.2. and 25.21. even unto God. To him did Abraham address himself, Gen. 15.2. And to him did Isaac pray, when his wife was barren. Gen. 25. Luke 1.13. And to him did Hannah seek, and pour out her soul, 1 Sam. 1.10. And to him did Zachary and Elizabeth sue, Luk. 1.13. Let people be as passionate and tumultuous as they will, as we see in Rachel, yet they can have no child, till God open the womb; (they must pray to God:) And again it teacheth them who have received the blessing, to whom to be thankful: let them not look upon their own bodies, but look up to Heaven, from whence every good comes; and say, as you heard Jacob before; these are the children which God hath given me; and as his wife Leah, who gives names to her children, Gen. 4.3. that carry the acknowledgement of God's gift unto her; as Eve did, who having a Son, said, I have gotten a man from the Lord, Gen. 4. And let me add, that as parents acknowledge with all thankfulness the gift, so let them use their children as God's gift, and to the honour of the Donor. The parents of Samson were glad they should have a child, but withal they desired, that the Angel may come again to inform them, Judges 13. what they shall do to the child, when it shall be born; that nothing may be defective on their part, to make him an instrument of God's glory. Judg. 1. And we see that as Hannah is glad of her son, and in the name she gives him, acknowledgeth God's gift, Samuel; so she dedicates him to the service of God. Let your care be whom God blesseth with children, to give them to the Lord, vow them to his service; and when they be capable, inlay them with the rudiments of Religion, that they may even suck it in with their milk; (as it is said of Saint Basil;) that they may be acquainted with it, Timothy as Timothy was with the Scripture, even from a child; and set them too a good example for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Greek Father speaks; chrysostom. this domestical pattern of goodness is very prevalent. Thirdly, Fellow them with your prayers; by this means they shall be semen sanctum, i.e. an holy seed; your sons shall be holy plants, and your daughters as the polished corners of the temple. Lastly, Not to stay too long upon this point, not only in regard of children, but in the want of other blessings, that we stand in need of, and do desire; we should observe the restraining hand of God. If we have not the latitude of health that we would have, we must acknowledge it to be Gods doing; if we have not the proportion of estate that will serve to maintain our charge, we must make account it is the Lords dispensation; if we want the inward comfort that our souls long for, we must know that it is God that restrains it, and hath put our sun behind a cloud: So in regard of the public; if we have not fruitful seasons, if we lack the first and latter rain, if the times be more cloudy and fuller of distraction, if the Gospel hath not so free a passage, we must see God's work in all these things; There is no evil in a City, which the Lord hath not done, (as the Prophet speaks:) he enlargeth or restraineth himself, as he pleaseth: If we could thus look up to him and his hand, we could not stick in second causes, which begets murmuring and meditation of revenge; we would seek to him, and till he answer us, wait with patience. We now come to the second cause of the marriage of Abraham and Hagar; and that is Sarahs' request to her husband, to go in to her maid; the connexion of which with the former, Saint chrysostom makes to be such, that he may free Sarah from all blame; Saint Chrysostoms' Apology for Sarahs' request. that he notes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sweet disposition of Sarah, and makes her speak unto her husband in this manner. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Though the God of nature hath made me childless, it is not meet that thou shouldst be deprived of the hope of issue, seeing God hath made thee the promise of comfort, being my dear and loving husband; thou hast born patiently my sterility all this time; and now I propound thee a course, that is likely to make thee a father, though not by me; and the child shall be as dear to me, as if of my own body, because that it will make for thy comfort: Thus was she willing, saith that Father, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Observe. 2. Conjugal relations, should bemutually affectionate. to manifest her great affection to her husband. Now thus in the face of it, (though, as afterward we shall show, God willing, there was weakness and sin in it) in the face of it (I say,) it carries that true respect, which the wife should have to the husband; to tender his contentment above her own: We shall see that when jacob moveth his wives, for his return to his own country; though they must needs have a great affection to their Country, and their Father's house; yet seeing it was their husband's pleasure, grounded upon God's command, they willingly submit to follow him. Gen. 31. Gen. 31.16. Michal did well in that, 1 Sam. 19 1 Sam. 19 That she sought the safety of her husband, though with her own peril; for it was very doubtful how Saul her father might deal with her, for this care of her husband; for in the next Chapter, he throweth a spear at jonathan his worthy Son, for speaking in his behalf; but she knew, the bonds of a wife were stronger than those of a daughter. God laid this upon the woman, Gen. 3.16. Gen. 3. that her desire should be subject to her husband: she must prefer his will, before her own; and his contentment before her own; and certainly else I see not how she answereth the end of her Creation; which was, to be a meet help for him. Application Now it were much to be wished that this lesson were taken out: but out of doubt, as it hath been in former times, so there is still a great defect this way. The love that Lot's wife bare to Sodom, was a great means of delaying of her husbands coming out of that place; she sought her own contentment, rather than his, or her own safety: The reason why Moses forbore the circumcising of his second child, was the offence that his wife took at the circumcising of the first; no question he had acquainted her with the danger of the omission! but what cares she so she may content herself, to expose him to a judgement! And are there not too many so affected in these times, that care not, so they have their content, though it be to their husband's prejudice: They must dwell where they have a mind, not where he desireth: they must have these and these , and these and these jewels, though oftentimes these be the sick feathers of a declining estate, that they are plumed withal; many a wife makes the husband in the latter end, sit down and complain in the words of Adam; mulier quam dedisti, the woman whom thou gavest me, hath deceived me. Let the husband be sick, they will be of those that shall do least about him; they will not break their rest and sleep, to attend him: Let the husband stay at home, mourning for want of his society and assistance, while they take their vagaries, and please themselves in their recreations: this is not to be a daughter of Sarah, and to do as she did, who is said to have obeyed him, and called him Lord, and in all things studied his contentment, and was most earnest to do that which she thought might most comfort him. Thus far have we followed S. chrysostom. Observe. 3. Defects of any kind may not be supplied unlawfully. But by the leave of so great a Father, whatsoever intention she had to content her husband, she makes a very bad inference from the former words; Because God had restrained her from bearing, therefore Abraham must go in to her maid. If God do not answer our expectation, must we go use indirect means to supply our wants? God forbidden. Shall a man, because he lacketh a wife, go and steal one? Because his wife bears him no children, shall he get them on others? Because a man wants money, shall he purloin, or use unjust courses? Because he wants honour, shall he contrive himself into it by lying, and flattering, and base supplantation? The want of things discontenteth people; and then, forsooth, because God restraineth his hand, they will furnish themselves. Because David is still pursued by Saul, and that God doth not put an end to his troubles; shall he throw himself amongst the Philistims? 1 Sam. 27. 1 Sam. 27: that was a tempting of God, and a discontentment with his estate; and if God had not been the more merciful, it had been the next means of his confusion. Because Saul is not answered of the Lord, 1 Sam. 28, neither by dreams, 1 Sam. 28. nor by Urim, nor by prophecy; shall he seek out for a woman that hath a familiar spirit, and inquire of her? For the Use of it: Let us take heed of this: If we suffer want in our estate, Application let us not use unlawful means to better it: As Abraham would not be enriched by the King of Sodom, so much as a shoe-satchet; so let us scorn to be beholding to the ways of fraud, for increasing our means. There is no comparison between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (saith Peleusiota: Peleusiota. ) between Poverty and Impiety: better be poor to a Proverb, as Job was, then that it should be said, Satan hath made us rich. Want we meat, (though, I confess, that is a great exigent) yet let us not steal, to satisfy hunger. Our Lord, though he was an hungered, would not hearken to Satan, to make bread of stones; neither would he fall down and worship him, to gain the whole world. Have we lost our goods, or are we in great want of health? Shall we run to Wizards and Wisemen, (as they falsely call them) to be helped? or use Spirits and Incantations? Oh no! This is to cast out the devil by Beelzebub; when God hath wounded us, to make Satan our physician. Are we in terror of conscience, and shall we betake ourselves to drinking, and swilling, and unlawful kinds of sports? Will this help us? Is this the harp that will conjure that ill spirit? Will not this be bitterness in the conclusion? Will not this be as cold water taken in the height of a hot Fever, which maketh the broiling drought, after a while, the greater? Why, (but will some say) what would you have us do, when comfort and ease bloweth from no corner? I answer, Be dumb before the shearers, and still wait upon God, and remember that power and sovereignty that he hath over us; how all things that he giveth us, he giveth them, and taketh them from us: and taking but his own, must he lose a friend of us? Secondly, It may be God keepeth us under the hatches, for our future good, and to do us good in the later end, (as Moses saith.) Thirdly, Let us know, that all the means that we can use, without God, may soon prove unavailable; nay not only so, but pernicious; & both increase our sin & condemnation. I say, finally, let us use no unlawful means, but wait the issue that he will give to our temptation. Again, observe here how quick ones wit is, to the invention of that which is evil. Sarah hath in a readiness, that if God fail her, she knoweth presently what to do: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (saith Gregory Nazianzen▪) evil is ever at hand; S. Gregory Nazianzen. it requireth no long study; (nay in this case can act ex tempore:) So Lots daughters, being alone with him in the cave, they have a sudden, but a fearful invention, Gen. 19 to make their father drunk, Gen. 19 and to make use of him in that intemperance. Rachel hath no children; she hath a present invention: she saith to her husband, Behold my maid Bilhah, go in to her, Gen. 30. Gen. 30.3. When the steward is like to be discharged, Luke 16.4, his wit quickly serveth him what to do, that when he shall be cast out, he may find favour among the debtors. Were we as nimble at that which is good, how happy a thing were it! But there we are dullards, and to seek, and our wit serveth us not to light upon it: It is true of us, Jer. 4.22. which the Prophet speaks, Jerem. 4. They are wise to do evil, but to do good they have no knowledge. Why, (but may some man say) why doth she propound this, that he should go in to the maid? How did she know but the maid might deny such a service as this was? It may be thought that she was persuaded of her servants obedience in this kind; and she might presume upon that command that she had over her, being her servant. Observe. 4. Evil instruments are never wanting unto evil actions. Instruments shall not be wanting, if evil acts be to be done. I confess it is a gross abuse of that dominion that God hath given to masters and mistresses over servants, to engage them into sin, and make them serve them in base ways; to make them panders or bawds to their lust; to make them oppressors of their tenants; to make them lie, and swear, and forswear, in their behalf; to make them executioners of their unjust revenge. And it is no less fearful on the other side, when servants lose all sense of conscience towards God, to show their obedience toward their masters: for they are tied only to obey in Domino, in the Lord; so to serve their earthly masters, as they may answer it to their Master in heaven. And therefore for the Application: Application Let them look to it; let them obey no further than God's Word will licence them. Pharaoh is full in his charge to the midwives; but they obey him not. Saul biddeth his guard fall upon the Priests that wore the linen Ephod; but they do it not: it is true, that Doeg did it; and Absalon's servants slay Amnon, because their master bids them. But that great Tribunal, before which these facts must be answered, will not admit of this plea, I did as I was commanded. I told you the last day, the Apostle flatly prohibiteth being servants unto men; that is, serving them in sinful courses, and being subservient unto them in their lusts. Art thou a Governor? Do not require any thing of thy servant that is unlawful: for thou drawest a great sin upon thy score, and a woe upon thine head, because by thee the offence cometh. Art thou a servant, and an unlawful thing is enjoined thee? Remember Saint Peter's rule; It is more fit to obey God then man: Thy master cannot secure himself from vengeance, and how can he help thee? And do not tell me, If thou wilt not do it, another will: thou oughtest to be most solicitous for thine own soul: Josh. 24.15. Be of the mind of that holy man, Let others choose what God they will serve, but thou wilt serve the Lord thy God. Further: There is an Expositor upon my Text, that observeth the modesty of the phrase here used; Go in unto my maid. I will go in unto my wife, saith Samson, Judg. 15. Judge 1●. 1. Isai. 8.3. and David is said to have gone in unto Bachsheba. And so, Isai. 8. He went unto the Prophetess, and she conceived. Amos 2. A man and his father go in unto the same maid. Amos 2.7. Deut. 23.13. It is said, Adam knew Eve, Gen. 4. So when the Spirit speaks of the privy and unseemly part, it calleth it our nakedness, Gen. 9.22. and the flesh, Gen. 17.13. and our shame, Isai. 47.3. And speaking of the necessary evacuation of the body, he calleth it a sitting down, and a covering of the feet, Judg. 3.24. and so 1 Sam. 24.3. The Spirit of God is a pure Spirit, and cannot endure filthiness. On the other side, Satan is called the unclean spirit, Matth. 12.43. that delighteth in filthiness: and as the serpent feeds upon the dust; so Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (saith Clemens;) He feedeth upon obscenity and corruption. Now for the Use of this: How should it teach us to abhor all filthiness! yea, that it should not be once named among us, as becometh Saints, Eph. 5. Eph. 5.3. as he which hath called us is holy; so should we be holy in all manner of conversation, 1 Pet. 1.15. Our thoughts should be clean. I made a covenant with mine eyes; why then should I look upon a maid? Job 6.31. Our very speculative and contemplative uncleanness, is the lusting of the heart: the unclean roving thoughts of men, are sins before God. 2. Our looks and aspects should be free from filthiness: for the Apostle speaketh of eyes full of adultery, 2 Pet. 2. 3. Our apparel should be modest. 1 Tim. 2.9. 2 Pet. 2.14. Let women adorn themselves in modest apparel, with shamefacedness and sobriety. And that woman, Prov. 7.10. is said to have the attire of an harlot. 4. There should be modesty in our speech. Col. 4.6. Let your speech be always with grace, seasoned with salt: and, Eph. 4.29. Let no corrupt communication proceed out of your mouth, but that which is good to edifying, that it may minister grace unto the hearers. And why? First, our tongue is our glory, so called more than once by David in the Psalms: and it is that member, above all, that is given us to glorify God withal: and David saith, he will praise God with the best member that he hath. Secondly, there is great force in broad and unclean speech, to corrupt the heart, and set it on fire with filthy lust. Be not deceived, 1 Cor. 15.33. (saith the Apostle) evil words corrupt good manners, 1 Cor. 15. and therefore they be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that is, rotten communication, Eph. 4.29. because they are apt to corrupt and putrify those that hear them. The Naturalist telleth of one creature that conceiveth by the ear; and so it falleth out, that by the ear wickedness is conceived, and the soul tainted. I would this were well remembered: for we may say as Isaiah, we dwell in the midst of a people of unclean lips. People speak most filthily, so that they are a burden to any civil ear: and they will call for songs, that are full of nothing but ribaldry; which is all one, as if they spoke them themselves: and what will they say for themselves? Though they speak thus, yet they mean no hurt; their hearts are as good as the best; but this not possible, for those things which proceed out of the mouth, come from the heart, and defile the man. Mat. 15. Mat. 15.18. and Mat. 12.34. Out of the abundance of the heart, the mouth speaketh: Is the fountain sweet, that sendeth forth stinking water? Secondly, They say they speak but in mirth: but I say, this is a figleaf too narrow to cover that nakedness; for cannot man be merry without offending God? Foolish talking and jesting are not convenient (saith the Apostle: Eph. 5.4. ) Eph. 5. and is it to be matter of merriment that grieveth the holy Spirit of God? Eph. 4.30. Thirdly, say they; if we speak a little idly and vainly, and do no worse, is is no great matter: No? when the Apostle had spoken of such language: Eph. 5.6. Let no man deceive you (saith he;) for such things, among others, cometh the wrath of God upon the children of disobedience. Mat. 12.36. And what saith our Saviour? Math. 12. Of every idle word that man shall speak, etc. Et si de otioso, Quid de pernicioso? If every idle word; how much more every evil one, (according to its several qualifications) to be accounted for; at the day of judgement? Observe. 5. The most dangerous tentations, are in the nearest correlations. Lastly, to shut up for this time, consider who it is that moveth and adviseth this: and then see, that temptations may lie in those, that are nearest to us. The servant tempteth the master; as we see in Peter, dissuading Christ from his passion: insomuch that he saith unto him, Come behind me Satan; thou art an offence unto me: The master tempteth the servant, and persuadeth him to ill; as we see in in the examples of the last point save one: And in David, persuading his servant to fetch him Bathshebah: One friend persuadeth an other, Deut. 13.6. and tempteth him to evil: the Lord supposeth, Deut. 13. That a friend, that is as is own soul, may entice to Idolatry. The mother may tempt the daughter, as we see in Herodias; that putteth on her daughter, to ask John Baptists head in a platter: And so the daughter the mother; as it is likewise supposed in that place of Deuteronomy. The husband may tempt the wife; as we see in Ananias, Acts. 5. that worketh Sapphira to tell the same lie he had told. Acts. 5. And the wife the husband: who tempted Adam to eat the forbidden fruit, but his wife? who tempted Solomon to Idolatry, but his wives? who provoked Ahab to sin so desparately, but his wife Jezabel? who tempted Job, to curse God and die; and upbraided him with his constancy in his uprightness, but his wife? who was relicta in tentationem, saith Saint Ambrose? when the devil had stripped him of all, he left him her, to be a snare unto him: The Historian telleth of Agrippina; that she mingled the poison for her husband, in that meat which he loved best; and satan layeth his snares for us, in those persons we affect most, and whom our love will not suffer us to deny any thing. Now for that Use which concerneth the sustainers of such temptations, I shall sp●●● of it, when I come to speak of Abraham's yielding to this motion of his wife: in the mean time, this application shall serve: Application That we have our eyes in our heads, as the wise man speaks; that we be very vigilant and circumspect, for there may lie a snare where we lest suspect danger; and danger may grow from the corner where we lest dreamt of it; who would think of any danger from a friend, a child, a father, a mother, a wife that lieth in the bosom▪ And yet even these may betray us into sin. There was one was praying unto God, to deliver him from his enemy; an other overhearing him, did correct him, and bid him pray that he might be delivered from his friends: for his enemies, he might easily beware of them; but they that made semblance of friendship, might soon do a man a mischief. I think they might be both corrected, and a man fittingly taught to pray to God, to deliver him from himself: for such is a man's corruption, that he is the greatest enemy to himself: and as the spider worketh her web out of her own bowels; so a man's destruction is from himself, (as the Prophet speaks,) If a man had no violent hand to kill him, yet he hath that in his body that will be his bane. So in the soul; if there were no men to tempt him, no Satan to inject evil motions into him; if he were abstracted from men, and should live in a wilderness: yet he should have enough mischief wrought by himself; and should have reason to say with that holy man that had retired himself, that he might be free from temptation; Omnia reliqui, cor autem non reliqui; I have left all things, but not my heart, behind me. This heart of ours is deceitful above all things; it will ever be bubbling up in untoward motions: and if we cannot trust ourselves, but may be drawn away by our concupiscence; we may justly fear temptation from all others. Certainly we had need walk wisely and circumspectly, and fear wheresoever we are: and blessed is the man that so feareth always: For, Qui pavet, cavet; & qui cavet, non cadet: He that feareth, bewareth; and he that is wary, will not fall. Where this fear standeth Sentinel, we are not easily made a prey to our adversaries. Preached, May 12, 1641. THE THIRD SERMON. GEN. 16.2. It may be I may obtain children by her. And Abraham harkened unto the voice of Sarah. WE come to the third cause of the marriage of Abraham and Hagar. It was the hope that she might have a child by her. Why, (will some say) what was she the better, if Hagar were with child by Abraham? Yes; she being her handmaid, or bondwoman, the child that she should have, was reckoned as the mistresses. When Rachel had no children, Gen. 30.3. she said to her husband, Gen. 30. Behold my maid Bilhah, go in unto her, and she shall bear upon my knees: that is, what she shall bring forth, I will educate upon my knees, that I may also have children by her. And so did Leah, in the same case, give Zilpah her maid to her husband; making account, that the children she should bear, should be hers; she would adopt them for her own. Observe. 1. Concerning Jealousy; with the causes, and effects, and remedies thereof. Now here both Pareus and Musculus do observe, how free Sarah was from jealousy: she feared him not, that he should lay siege to the chastity of her maid: for here she offereth her to him. A rare and a strange thing, as Saint Chrysostom noteth upon this place, that a wife should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: That a wife should do thus, and advise her husband thus, and give such liberty of her bed to her maid. Now, though we cannot justify her in this fact; yet we cannot but commend her, with the former expressions, that she was free from jealousy. Zelotypia (according to the Schoolmen) est vehemens motus amantis in rem amaram, Aquin. 1, 2. q. 28. ut non patiatur consortium in re amata: Jealousy is a vehement passion or affection of the mind towards a beloved object, not suffering any rival or co-partnership in the thing affected. Jealousy, in itself simply, is not reprovable: God himself is said to be a jealous God, in the second Commandment: 2 Cor. 11.2. and Saint Paul saith to the Corinthians, 2 Cor. 11. that he was jealous over them with a godly jealousy. And who can blame him that loveth his wife hearty, if he be fearful of any that would share with him? But the jealousy that is reprovable, is, when husbands or wives, upon light and slight grounds, (nay, oftentimes, upon no grounds, but their own conceits and apprehensions, grow suspicious of each other, and so make their condition uncomfortable: for the most ingenious malice could never invent such a torment as this. They that are vexed with this ill spirit, can take no delight in any thing: sometimes they grow mad and desperate; but too too often fall upon revenge, and even wound the innocent. Tully telleth how Thebes, the wife of Alexander Pheraius, Pertinent Histories. slew her husband, because she suspected him of incontinency. And Zonares tells how Eudoxia, a worthy woman, and wife to Theodosius the younger, having received of the Emperor her husband an apple of an incredible bigness, she gave it to Paulinus, a learned man Paulinus not knowing from whom the Empress had received it, giveth it, as a rare gift, to the Emperor. Hereupon, the Emperor sendeth for his wife, and asketh her what she had done with the apple. She (because he did so earnestly inquire after it) fearing, that if she had said she had given it away, he would have been displeased, answered, that she had eaten it. He urging her to tell the truth, she swore she had eaten it. Whereupon, the jealous Emperor slew innocent Paulinus, and hated his wife: his jealousy was stirred, and he broke out into this unreasonable revenge. This is that which Solomon saith, Prov. 6.34, 35. Jealousy is the rage of a man; therefore he will not spare in the day of vengeance: he will not regard any ransom, neither will he rest content, though thou givest many gifts. And some have made Jealousy to be a compound of Love, Fear, and Anger: a man loveth, and therefore he fears partnership; and therefore is enraged, even out of the suspicion of it: if he dare not revenge, he pineth away, and eateth up his heart in a secret discontentment. For the Use of this: First, Application let it teach man and wife to take heed of giving way to idle and vagabond fancies and suspicions; not to think, because they are fair, they are like to be false; or to judge an affable and cheerful carriage, to be an ensign of lewdness; or every look cast upon another, to be a broker for lust; or to be in company of such a one, unless they are dishonest: This is rash judgement; nay, this is not judicium, but vitium; this is not judgement, but vice, and passion; contrary to true love, that, as the Apostle saith, hopeth all things, believeth all things, and is ready to interpret doubtful things to the best: this is to wrong thy yoke-fellow; and Satan purposely casteth in, and fomenteth such suspicions, merely to sour this sweet condition: and this is to make way for thine own torment: this is not tollere crucem, to take up thy cross, when it is laid upon thee; but creare crucem, to make a cross, and to lay it upon thyself. But now in the second place, Use 2 it should teach man and wife so to walk, as that they give not to each other occasion, whereby this ill spirit may be raised in them: for it cannot be denied, but some are too free and prodigal of themselves in this kind, sometimes in their speeches, sometimes in their gestures, sometimes in their too frequent conversing with others, and seeming to take delight in their company, that they stir up a suspicion: and because they are conscious to themselves (perhaps) of their own honesty and loyalty, they think they offend not in this. But as Caesar said of a wife, so I say both of man and wife; They must not only be free from act, but even from the suspicion of evil: and the Apostle wisheth them to abstain from all appearance of evil; which if they do not, they sin against God, sin against their neighbour, in giving him occasion to judge uncharitably; sin against the married estate, by which they are bound to study each others contentment, and not willingly to do the least thing that may distaste each other. S. Jerome. Saint Jerome bringeth in one saying, Sufficit mihi conscientia ●●a, ego habeo Deum judicem conscientia: My conscience cleareth me sufficiently, and I have God the judge of my conscience. But, saith he, A●di Apostolum dicentem; Hear what the Apostle saith; Provide things honest, not only in the sight of God, but in the sight of men. Conscientia Deo, fama proximo: Thy conscience lieth open unto God, thy credit to thy neighbour: which ointment if a man and woman shall not keep, as free as they can, from the least fly, they fulfil not God's commandment. To go on. If I may obtain children by her. Here the Fathers and Expositors do acquit her of lust, and take knowledge of her desire only to have a child; and that not only for the contentment of her husband, but that the world might be made happy: for God had promised a blessing to the world in Abraham's seed. I do easily condescend unto them, that she had no unclean purpose; August. lib. 16. de civet. Dei. nay I willingly, with Saint Augustine, excuse both her and her husband, in that particular: Ab uxore causâ prolis ancilla marito traditur, à marito causâ prolis accipitur; ab utroque non culpae luxus, sed naturae fructus requiritur: For issue sake, the wife here giveth her handmaid; and for the same cause Abraham taketh her; by both of them, the fruit of the womb, and not the pleasure, is desired. But yet to justify her or him in this action, which the Father's endeavour, I cannot: For, Observe. 2. Good intentions can no way justify had actions. Rom. 3.8. How good soever the intention be, it will not justify a bad action. We know the peremptory rule of the Apostle, that evil must not be done, that good may come of it, Rom. 3. When Lot prostituted his daughters, he intended good in it; and that was, The preservation of the laws of hospitality, and the security of his guests: but he cannot be justified in it, because the thing which he did, was simply unlawful in itself. I know what is said, that, Of two evils, he did choose the less: he desired that they should coire secundùm naturam; (seeing their wicked resolution) that they should keep the course of nature, rather than, è contra, at once to violate nature and hospitality. But this will not serve the turn: for though in evils that be poena, evil of punishment, a man may choose the less; ubi homo inermis invenitur, (saith Saint Gregory;) as, S. Gregory. when a man unarmed is surprised by his desperate enemy, it is lawful to leap down some opportunity of escape: yet in those which be culpae, those evils of sin, neither is to be chosen: And therefore they speak more truly and safely, that make it an infirmity in him, and cast only this cloak over it; that he did it animo perturbato, out of a troubled mind, suddenly, and not being well advised. The midwives of Egypt could not preserve the males alive, but by inventing some cleanly shift, whereby to delude Pharaoh; and therefore they resolve upon a lie. But certainly they did evil, that good might come of it, and therefore worthy of censure. And though it be said, that God built them houses, Exod. 1. yet Saint Augustine will tell us, Remunerata est benignitas mentis, S. Augustine. non iniquitas mentientis: that God did there recompense the tenderness of their mind, not the iniquity of their lie. Saul pretended a good end, in sparing the fat things of the Amalekites, that therewith he might sacrifice to the Lord, 1 Sam. 15. but that would not excuse him; 1 Sam. 15. for he flatly transgressed God's commandment. Uzzah intended the safety of God's Ark; he stretched out his hand, to stay it from falling: but God interpreted this, presumption, and accordingly punished it: for it belonged not to him, so much as to touch the Ark, 2 Sam. 6. 2 Sam. 6. Doubtless Saint Peter meant no harm, but rather good to Christ, when he took him aside, and dissuaded him from his passion: But we see how sharply Christ rebukes him for it. Certainly no intention, not of the best end, and the greatest good, will bear a man out in the doing of that which is simply evil. And the reason is, because (as the School speaks) malum non est in numero eligibilio 'em; evil is not in the number of things to be made choice of; and therefore neither to be chosen for its own sake, nor yet propter aliud bonum, for any other good consequent whatsoever: for, actus peccati non est ordinabilis in bonum finem: no act of sin is in its nature orderable to any good end. In moral actions, if, for any intended end, we make choice of such means as by the Law of God (which ought to be our rule) are ineligible, that action cannot be justified. Secondly, Bonum est ex causa integra, malum ex partiali: Any partial or particular defect, in object, end, manner, or other circumstance, is enough to make the whole action bad: but to make it good, there must be an universal concurrence of all requisite conditions, in every of these respects. To make the face deformed, the want of an eye or nose is enough: but to make it comely, there is required the due proportion of every part. For the Use of this: This point may serve us to great purpose; Application in the Church of Rome we know, how they impose upon credulous minds, with lying miracles, and themselves have christened them, pias frauds, i.e. holy deceits: they have counterfeited Relics, and made large Legends; they use equivocations, and they break Covenants; they plot treason, Against the Church of Rome blow up Parliament houses: and all this they excuse, because their intent is the promoting of the Catholic cause: They have forgotten, or at least will not remember, that a good intention will not justify a bad action; and that evil must not be done, that good may come of it; it is too common among us to tell untroths, officious lies as we call them, S. Augustine. to procure the benefit of them; but this cannot be justified, for Saint Augustine will tell us; that nullo bonae causae obtutu, no pretence or intent of any good will justify us, in doing of that which is evil; and he will not have one lie for the preservation of another's chastity, of another's life; nay ad sempirernam salutem nullus ducendus est opitu lante mendacio; no man is to be led unto eternal life itself, by the conduct of a lie: the glory of God is the greatest good, and the highest end, and yet a lie may not be told for that. job. 13.7. Job asketh them, Ch. 13. Will you speak wickedly for God, and talk deceitfully for him? and if not for the glory of God; Certainly not for any inferior end. A man scrapeth and raketh together unjustly, and purposeth to build an hospital with that he hath so gotten; he is wicked, and so he may call that pile Acheldama, for it is the monument of a bloody devotion. Shall a man steal leather, to make the poor shoes? Shall a man purloyn from his master, or the wife from the husband, to bestow it upon works of charity? Satan taketh great advantage from hence, that men can plead an intendment of good; for by this means, sin is not only boldly committed, but stoutly defended; as we see in those our Saviour speaketh of, joh. 16.2. Acts. 26.9. Joh. 16. That when they kill the saints, think they do God service: and Saint Paul saith of himself: Acts. 26. He verily thought, that he ought to do many things, contrary to the name of Jesus of Nazareth. Let us therefore always remember, that good intentions do not make good actions: the means must be good, as well as our meaning, if we will have our actions pleasing unto God. Further, If I may obtain children by her: It is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si aedificer per ipsam; if I may be built by her: for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is aedificavit, or extruxit, to build; and from thence is the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filius, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filia, a son and a daughter: and it is to be observed; because it showeth, that children are said to build the house; they keep up the name of the parents, and make them and their house known when they are dead. S. Jerom. Deut. 25.9. Diligenter nota (saith Saint Jerom) quòd procreatio liberorum est aedificatio. Deut. 25. God would have the next brother (the elder dying without issue,) to marry the wife, and raise up seed unto his brother; if he did refuse to do it, Observe. 3. Posterity to the building of the house of family. the wife was to complain to the Elders; and if he stood to it, to refuse it, she was to pluck off his shoe, and to spit in his face, and to say thus shall it be done to the man that will not build up his brother's house: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Raising up seed and building the house, are the same; so the prayer of the inhabitants of Bethlehem, in the behalf of Boaz and Ruth, chap. 4.11. That the woman that cometh into his house, may be as Rachel and Leah, which two did build the house of Jsrael; and how did they build it? even by bearing of children to Jacob their husband: it is said of Absalon, that in his life time he had reared up for himself a pillar in the King's dale; for he said, I have no Son to keep my name in remembrance; and he called the pillar, by his own name. 2 Sam. 18. Because he wanted the other building, 2 Sam. 18.18. (he had no son) he would be known to posterity, by this monument. For the Use of this: It meets with a great number in these times, Application who forget that children are the bvilders of their house; for by their lewd woeful courses, they are the ruin of them: There is a son that causeth shame, Prov. 17.2. and a foolish son; that is, he that is ungodly, is the calamity of his father; he shameth himself and his father, and his family; yea he pulleth down the house, from whence he came: A great man sometimes in this kingdom, whose progenitors had been careless, would be drawn with a trowel in his hand; and this word out of his mouth, ad aedificandam domum antiquam: to repair an ancient house: but how many have we, that come of ancient houses, and by their misdemeanours, and living as the Prodigal did, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 riotously, by being scattergood's, bring themselves to that which Solomon speaks of; in their hand is found nothing, Eccles. 5. Eccles. 5.15. The father did not so diligently use the rake, as they the fork; as if an estate had been left them only, ad dissipandum, to be scattered; people look upon them, and call them the ruin of their house: what have those to answer for, that suffer the light of their family to go out by their inordinate courses! that having had good education, and great estates left, discolour from the one, and dissipate the other! that dishonour God, and undo their souls; shame their progenitors, ruin their posterity! In the second place, let it teach children to keep up the house, as much as in them lieth; if their parents and ancestors have been virtuous, let them tread in their steps; let them put them on, (as it was said of the sons of Constantine,) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they put on all the virtues of their father; and let them chief and wisely preserve that estate, which hath been left them; this is to keep up the house; if they have been bad and ill husbands, let them by their course make amends, for former defects; and repair the breaches that have been made in their family: how acceptable are such to God? and how gracious are they, in the eyes of all good men? who dareth them not a good word? and spendeth not a good wish upon them, that they may go on and prosper? but I stand no longer upon this. There might be further observed out of this clause, that she saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, perhaps I may obtain children; so that we see, she falleth into an error, out of hope of a future, contingent, casual event: it is no more, but perhaps, or it may be; nay the truth is, she was not built by this means, as she hoped; for this child that she aimeth at, proveth afterwards a vexation unto her; for he mocked the son of her own womb Jsaac; which doth so trouble her, that she cannot be quiet, till both he and his mother be cast out, as you shall find, Gen. 21. at the twenty first Chapter of this Book: yea and the posterity of the child, proveth adversaries and enemies to the posterity of Jsaac: Psal. 83.6. as we shall find, Psal. 83. Among the enemies of the Jsraelites are the Hagarens and the Jsmaelites: so do people's projects fail them, which they have laid without consulting, or ask counsel of God: Observe. 4. No running into certain error for any certain good, muchless for a contingent. they take up their arrow, and shoot by the mark they aimed at; nay like an ill-charged piece, their plots recoil upon themselves; and they find their own counsels a snare unto them; but should they succeed, what folly is it, with Sarah, to do that for the present, which is unwarrantable, upon a peradventure? an hope of Sonship, that is only contingent and doubtful? And yet such fools there are, too many in the world: they take untoward courses, out of an hope to make themselves rich; and yet it is but a perhaps, whether their lives shall hold, or not: they use vicious ways, to get honour; and yet it's but perhaps, whether they shall attain unto it. Application Omnia nactus sum, & nihil expedit. For, how many may say with that heathen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: I have got all things that I aimed at, and yet nothing profited: Yea, when they have thought to reap their harvest, have with Ixion embraced a cloud, in stead of Juno. How many go on in sin, to the present wounding of their souls, upon an hope that they shall have a time of repentance, and be able to recollect themselves? A perhaps only. And often have we known those that have cast themselves upon this perhaps, to have been taken away suddenly, or to have died suddenly, without any signs of contrition for sin. Alas! do we think what shall come afterward? This is only known to God, what a day may bring forth; and therefore let us look to our ways, and that we do nothing but what we can justify; and that will bear out itself. I come now to the fourth cause of the marriage of Abraham and Sarah; and that is, abraham's yielding to the motion of his wife: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; He liked of the counsel and resolution, to follow it: Observe. 5. Uxeriousness oft sinful and unmanly. Which howsoever the Fathers would palliate, yet we cannot but charge him with a sinful uxoriousness. It should seem, he had some fresh desire, upon her speech, to be a father, though by this by-way: And again; his wife pretending so much care of him, and affection unto him, and study of his contentment; he thought, by neglecting her advice, he might displease: Et metuit contristari, Tostatus in loc. (as Tostatus saith) he was loath to grieve her. This (I say) was a sinful uxoriousness, such as was in Adam, that was persuaded by his wife, to eat of the forbidden fruit: and * Espensaeus. one saith, He fell not so much out of an error of judgement, as ex sociali necessitudine, & amicabili benevolentia; out of the attraction of society, and friendly compliance with his partner. So it was the fault of Moses, that he would yield so far to his wife, as to neglect the circumcising of his child, to give her contentment. And Solomon was uxorious, in yielding to his wives for the practice of idolatry: the same (saith Solomon) pay not, as he did, because he would not dalicius contristari; practised as they did, lest he should offend his concubines. Thus uxorious was Ahab, who was swayed by his wife, to do as she would have him, 1 Kings 21. 1 Kings 21. he is said to have done evil by the instigation of Jezebel. And instances are very frequent in these times, of those, both Magistrates and others, that listen so much to the counsel of wives, and their plead, that businesses are wrong carried, and their husbands discredited, yea sometimes ruined. For the Use of this: Let husbands beware of this uxoriousness. Application Gen. 21.12. Wherein wives advise well, let them hearken unto them: as God saith to Abraham, Gen. 21. In all that Sarah hath said unto thee, harken unto her voice. And it had been well for Haman, if he had listened to that which Zeresh said to him; If Mordecai be of the seed of the Jews, before whom thou hast begun to fall, thou shalt not prevail against him. And for Pilate, if he had harkened to the message his wife sent him: Have thou nothing to do with that just man. But when they shall advise that which is evil, we must ever take heed of harkening to them: we must rather choose to displease them, than God. God giveth caution, that if the wise that lieth in a man's bosom, shall entice him to idolatry; he shall not hearken unto her, Deut. 13.6. And it was a worthy disposition in David, who, when his wife reproved him for dancing before the Ark; answereth, in effect, that if it were to do again, he would do it; his edge should not be taken off by her flout; yea, he would be more vile before his God, 2 Sam. 6. And it was a good Spirit in Job, 2 Sam. 6. when his wife moved him to that which was evil; he rejected her, and telleth her, She speaketh like a foolish woman: and so she did indeed, that upbraided him with constant uprightness, and would have him curse God, and die. It is true, that much may be done in things indifferent, to give the wife satisfaction: for else there may be that in an house, which Solomon calleth a continual dropping. But in things unlawful, for an husband to yield to the wife, is that which offendeth God, and forfeiteth that authority which God hath given him, in regard of his wife. And let me advise wives, not to presume upon the interest they have in the affection of their husbands, to pursue upon them that which they may not lawfully do. They are ill yoke-fellows, that would wish them to offend God, for the giving of them satisfaction: to slight sin against God, so they may have their will. They should be helpful, and not hurtful: they should make their judgements to submit to their husbands, and no way affect that their passion should conquer his reason. Again: observe, how free Abraham was from the thought of any indirect course, to hasten God's work, till this was propounded by his wife; he did patiently wait God's leisure: And though every day he grew older, and more unlikely, in the judgement of flesh and blood, to have a child; yet he gave credit to God's promise, and in much meekness expected the accomplishment: and now, upon this suggestion of his wife, we see how he goeth in. We may see Observe. 3. The force of temptation, and frailty of the best. How apt we are to fall, when temptation cometh. Indeed, we know not ourselves, or our own strength, till then. And therefore they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, temptations: for they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, broach the vessel, and see what is in it: Talis quispiam, qualis in tentatione; for, such is every one, as he is in temptation. Gen. 12. Abraham's danger in Egypt, Gen. 12. was a bold temptation; and we see there how he carrieth it. Moses, that was the sweetest spirited man in the world; yet at the waters of strife is tempted, and speaks unadvisedly. David, that was free from lust before; yet, upon the sight of the woman washing herself, was tempted and overcome. And so it was with his son Solomon; and with Hezekiah, upon the coming of the King of Babel's messengers. And so it was with Peter, for all his former protestations; yet, being tempted, through the fear of losing his life, he was conquered: And so afterward, when he halted between the Jew and the Gentile, Gal. 2. Who finds not this? Though we can bid defiance to temptations when they are absent, and say, Oh, we would not be thus and thus; yet when they present themselves, we are too soon foiled by them. Places and Offices have corrupted some men, that were honest before: Company hath tempted those, that came in pure: Some occasion offered for theft or lust, hath subdued a man suddenly, that never before had the like motion. For the Use: Application Let us pray then, as our Saviour biddeth us, that we enter not into temptation. Secondly, labour we to fortify our hearts with grace, and fear them with the fear of God; that when temptations come, we may be able to resist them. 'Tis nothing for a man to be chaste, where there is no tentation to uncleanness; for a man to be temperate at a poor and lean table; to be meek and moderate, when we are not provoked: nothing for the servant not to steal, when his master's eye is upon him: But, when temptation cometh, then to stand upright, argueth the power of grace: As we see in Joseph, solicited by his mistress; and David, when he had Saul in the cave, and all circumstances invited him to take revenge. Thirdly, whensoever we are foiled by temptation, let us blame ourselves; for did not we yield, we could not be overcome: it is not in the power of any man or woman living; nay not of Satan himself to hurt us, if we could keep our own: Satan suadere potest, cogere non potest, (saith the Father:) non extorquet consensum, sed petit. The devil may persuade, but he cannot compel; he doth not enforce consent, but beg it: He may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i.e. He may seduce, but he cannot necessitate us: Sarahs' temptation had been frustrate, if Abraham had not yielded; and therefore let us lay the blame, where it should lie; challenge not God, nor men, nor Satan, but our own deceitful hearts; for every man (saith the Apostle) when he is tempted, is drawn away by his own concupiscence. Lastly, Observe here, that though Abraham had before been tempted, and stood it out manfully; yet here he yieldeth and gives in: when he was called out of his own country, you may well think he suffered a shrewd assault, to leave his dwelling, his friends and kindred, and all his accommodations, and yet he overcame those difficulties; afterwards when dissension was between his and Lot's herdsmen; and no question, he was tempted to stand upon his seniority and precedency; he had been the maker of his nephew under God; and therefore why should not he submit to his conditions; and yet for peace sake, he conquereth himself so far, as to yield of his own right, and to give Lot the liberty of choice. Again, there was a tentation lay in the King of Sodoms offer of the spoils unto him; and yet he is so resolute, that he will not be enriched, so much as a shooe-latchet by him: and yet now, when this tentation cometh, here he yieldeth, and hearkneth to the voice of his wife: why did he not say to her upon her motion? My dear wife, I am not so blind or stupid, as not to discern the great care that thou hast of my contentment; and how willingly should I embrace it; but that the thing is not lawful in itself, and would argue diffidence in the promise of God, on which I have depended all this while: both thou and I are to yield ourselves to God, and not to prescribe him the time or manner of bestowing the blessing: I dare not condescend unto thee in this particular; but none of all this said he, but as soon as she moveth, he consenteth; and thus we see; That it is possible for the child of God, Observe. 7. that quitteth himself well in one temptation, to be foiled by another. David that bore himself well, in that untoward carriage of Saul towards him; yet faileth when he is provoked by Nabal, and presently voweth revenge: and though he carried himself well, in the railing of Shimet; yet not so well at Absalon's death: Job at first was so patiented, that he did not sin with his mouth; but afterward he speaketh unadvisedly: And Jonah, that is of a meek spirit when he is detected in the ship, is in a Voge because of the gourd; and we find it thus ordinarily: he that quitted himself well in a temptation to ambition, hath failed when he hath been tempted to covetousness; and he that quitted himself well in both the former, hath failed in a temptation to lust and uncleanness: He that hath resisted drunkenness, yet hath yielded to gluttony. For the Use of this: Application First, for others: Let us be tender in our censures of them, when they are carried away, by this or that temptation; it is incident to the best; and we know not how their temptations have been edged: neither let us despair of them, because they have been foiled, that they will still hereafter go by the worse; no, they may recover themselves, and be more valiant; (as it is said of Castiis and Emilius in Saint Cyprian, S. Cyprian. ) fortiores ab ignibus facti sunt, quibus ante cesserant; their christian fortitude was the more kindled, by the sight of those flames, which before they startled at; the old saying was, he that flieth, may fight again. 1 Cor. 10.10. Secondly, For ourselves, let us not presume on't; (as the Apostle saith; 1 Cor. 10.) Let him that standeth, take heed lest he fall; Let us not be highminded, but fear, considering how many snares lie in our way, and how weak we are of ourselves. And Thirdly, Let us beg of God, his confirming and strengthening grace; gratia ad singulos actus requiritur, (was the Father's saying against the Pelagians:) if God's grace be not ever at hand to help us; though we have stood it out, in an hundred great temptations, we may be foiled, in a poor and contemptible occasion. Preached, May 19 1641. THE FOURTH SERMON. GEN. 16.3. And Sarah, Abraham's wife, took Hagar her maid, the Egyptian, after Abraham had dwelled ten years in the land of Canaan. THe three first verses of this Chapter, (as I told you in the division of it) contained the marriage of Abraham with Hagar, Sarahs' handmaid. And therein four things observable. 1. The occasion of this marriage, in the first verse. 2. The proper causes of it, in the second verse. 3. The knitting of this knot, in this third verse. 4. Together with the fourth thing, which is, the assignation of the time when this marriage was made: namely, After Abraham had dwelled ten years in the land of Canaan. We have done with the Occasion, and the Causes: Now we come to the knitting of the knot: And Sarah, Abraham's wife, took Hagar her maid, the Egyptian, and gave her to her husband Abraham, to be his wife. And here two Questions are made: First, Two main Questions answered. Why Sarah would not rather make choice of some freewoman, to give unto her husband, than a bondwoman? And it is answered, That by giving him a bondwoman, she was sure, that the children that she should bear, should be accounted her own; for, as her mistress, they belonged unto her: Whereas she had failed of this, if the party had been a freewoman: for she would not have yielded her right unto another. Secondly, it is demanded, How Hagar is said to be given to Abraham to wife, when Sarah was his wife already? What kind of wife was Hagar? The Patriarches, in the Old Testament, had two sorts of wives; Two sorts of wives among the Patriarches. primary, and secundary: both of them were reputed lawful and true wives, and therefore the children of both were accounted legitimate. The former wives were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, primary wives: some say, (as I told you, not long since) from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is to forget; either because the memory of the woman is not so strong as the man's; or rather, because the father's family is forgotten, and in a manner extinct, in their daughters, when they are married. And it is the common saying of the Hebrews, Familia matris, non vocatur familia; that the mother's family, is not called the family. And for the contrary reason, a male-child is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from memory; because the memory of the father is preserved in the son; 2 Sam. 18.18. according to that speech of Absalon, 2 Sam. 18. I have no son, to keep my name in remembrance. And the * Euripides. heathen man could say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that males are the pillars of the house. The other sort of wives, they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, secundary wives, or half-wives; from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dividere, to divide; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, uxor, a wife: as one would say, Uxor divisa & dimidia; a divided or half wife. The English translateth them concubines; and not unfitly: for sometimes the Hebrew word itself signifieth a strumpet or harlot. The difference between these primary and secundary wives, was this: The differences of the two sorts of wives. First, there was a disparity in their authority, or houshold-government. The wife was as mistress; the concubine, as an handmaid, or servant: she had jus tori, a right to the marriagebed, as the chief wife had; otherwise, she was in all respects inferior; as appeareth in this story of Sarah and Hagar: Sarah disposeth of her to Abraham; and Abraham telleth his wife, that she is in her hand, to do to her as it pleaseth her; and she correcteth her: and the Angel, meeting with her when she was fled, chargeth her to return, and to submit herself to her mistress. Secondly, the betrothing of these wives was different. The chief wife, at her espousals, received from her husband certain gifts and tokens, as pledges and testimonies of the Contract. Thus Abraham's steward gave, in Isaac's name, unto Rebekah, jewels of silver, and of gold, Gen. 24.53. and raiment, Gen. 24. This custom also was in use among the Grecians, who called those gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dona sponsalia, nuptial-tokens, (saith Suidas: Suidas. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: gifts which the bridegroom presented to his bride. Again: the chief wife received from her husband a Bill of writing, or matrimonial Letters: whereas, the concubine received neither such gifts, nor such Letters. Thirdly, only the children of the chief wife succeeded the father in his inheritance: the children of the concubine received only gifts or Legacies. Abraham gave his inheritance unto Isaac: unto the sons of the concubines he gave gifts, and sent them away from Isaac his son, Gen. 25.5, 6. while he yet lived, Gen. 25. Neither did it hinder, though the concubine brought forth before the chief wife; as we see here, in Sarah and Hagar; and afterward, in the case of Rachel, and Bilhah her maid, Gen. 30. Gen. 30. the children of the chief wife, though later born, were preferred before the children of the concubines. And let this be sufficient for the satisfaction of the Questions. Now we come to Sarahs' fact. Sarah, Abraham's wife, took Hagar her maid, the Egyptian, and gave her to her husband Abraham to wife. Here is the knitting of the knot; and here we may observe, First, How sin goeth on by degrees: Observe. 1. Of Polygamy, or the divers wives of the Patriarches; how far excusable, and why not imitable And Secondly, How one degree is worse than another. She had, before, only had this device in her head, out of a diffidence and distrust of having any children herself: then, she resolveth upon the putting it in practice: then, she communicateth it to her husband; and seeing him taken with it, hasteth to perfect it. The first Observation's twofold Sin is first in semine, in the seed; than it is in the blade; than it cometh to an ear, and so to maturity: It is in the root first, and then in the leaf, and then in ramo, in the branch; and lastly, in fructu, in the fruit. The woman saw the fruit, and it was lovely to look upon: and then Satan suggesteth, that it was good for the improvement of knowledge, and they should be as gods, knowing good and evil: and then they resolve to taste it. Si bona, cur non tangi? si mala, cur in paradiso? (as Saint Bernard makes the woman to speak:) If the fruit be good, S. Bernard. why not to be touched? and if bad, what doth it in paradise? And so, at last, they eat it. So, there was a lustful mind in those sons of God; and this was stirred, by seeing the daughters of men to be fair: and then they proceed to take them to be their wives. So was it in the case of joseph's mistress, and in the brethren of Joseph; they came, by degrees, to perfect their sin. And so in David, and the enemies of Daniel: in Haman, in the highpriest, and divers others. James 1.14, 15. Saint James layeth down this, Chap. 1. 14. first, there is lust; that is the seed: then this lust conceiveth; and than it bringeth forth sin; that is, in outward action. Secondly, as I observed, Every of these steps and degrees, Observe. 2. The serpentine motion of sin, and how each sin is worse than other. Jerem. 4.14. is worse than other. There is the serpent's root, Isa. 14. and out of that cometh forth a cockatrice; and that groweth to be a fiery flying serpent. It is very bad to have naughty thoughts: Prov. 15.26. The thoughts of the wicked are an abomination to the Lord. And Jer 4. O Jerusalem, wash thine heart from wickedness, that thou mayest be saved. How long shall vain thoughts lodge within thee! And it is well known, how God's dearest Saints are grieved with their untoward cogitations, though they come not into the eye and observation of the world: even in this respect, they call themselves, with S. Paul, miserable men, because they are sensible daily, not only of such thoughts as are injectae, cast into the soul, on a sudden, by Satan; but such also as be ascendentes, (as the School distinguisheth of them;) that ascend out of their own corrupt hearts. In this respect it is, that Saint Augustine crieth out, S. Augustine. Quando? ubi innocens fui, Domine? When, Lord, or where have I been innocent? But now evil words are worse than evil thoughts. Pro. 30. saith Agur, Prov. 30.32. If thou hast been foolish in lifting up thyself, (that is, in choler, and desire of revenge:) and if thou hast thought wickedly, lay thine hand upon thy mouth. And again: actions of evil, are worse than either thoughts or words, and a greater sign of a wicked heart; to do ill, then only to speak or think ill. Isai. 3.8. Isai. 3. Jerusalem is ruined, and Judah is fallen, because their tongue and their do are against the Lord. The reason is good: For, 1. It argueth, that sin hath got a more full dominion and sovereignty over a man, when it cometh into the outward man, and is perfected in outward action, then when it resteth in the heart. There is no man can free his heart from corruption in this life: Who can say, his heart is clean? Prov. 20.9. Prov. 20. not more, than he can say of his body. You will say, What man is free from sin, in word and deed? For, In many things we sin all, James 3.2. But yet this is easier than the other: a man may more easily keep himself from the outward action, than the inward cogitation. Many a man hath thoughts of lust, yet keepeth himself from the act: many a man hath thoughts of revenge, yet doth not shed his brother's blood. And therefore the Apostle adviseth, that we should not let sin reign in our mortal bodies, Rom. 6.12. Rom. 6. and that we should not make our members 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, weapons of unrighteousness: though we think evil, against our purpose; yet to take heed of bringing it forth into practice. A second reason is, When a man's corruption breaketh out into action, God is more dishonoured, and men are the more damn fied. The man himself is only hurt by his ill thoughts: but when it breaketh out into action, men are hurt. If ill words corrupt good manners, (as the Apostle saith, 1 Cor. 15.33. 1 Cor. 15.) why then surely, evil actions: And therefore Satan putteth on men, not only to think, but to work all iniquity with greediness. For the Use of this: Application 1. Let our care be, to stop sin in the beginning, as near as we can; to dush these children of Babylon against the stones, when they be young; to kill the cockatrice in the egg; to quench the fire while it is but a spark: For it is of a growing nature; and if a man give way to it, non obtinebit ut desinat; he shall not conquer it into a cessation. Set we ourselves even against evil thoughts; pray against them, strive against them, dislike them when they rise, and lament and mourn for them: But do not tumble this sweet bit under thy tongue; do not take delight to dwell upon ill cogitations: for then the fire kindleth further, by this complacency; and the next thing will be, a resolution to speak or do: Qui minima contemnit, paulatìm decidit: he that contemneth small sins, by degrees falleth into great ones. And Saint Augustine showeth it, S. Augustine. in the example of his mother, when she was a maid; how she came to be overcome with a love to wine, and was thereupon called, by a servant in the house, Meribibula, that is, a wine-bibber. A little rent in a garment, is apt to be wider; and a small breach in the bank of a river, will soon be wrought to a greater latitude. Sin beginneth in thought, and proceedeth to ill speeches, and worse actions. Secondly, It should teach us with might and main, to withstand the perfection of sin; though we cannot be so happy, as to be without ill motions; yet let us keep us from evil practices, when we have ability and opportunity for the acting of them. Let us then do as David did, who having in his wantonness and curiosity, lusted after the water of the well of Bethlehem; yet when it was brought unto him, had that power over himself, that he would not drink it, but poured it out upon the ground. So though we have lusted and coveted, and had unclean thoughts and resolutions; let us take heed of perfecting them, for this woundeth the soul the deeper, and maketh the recovery more difficult. Not to have ill thoughts is (as * Eccumenius. one saith;) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i.e. inevitable; and therefore though they be faulty, God will be the more merciful upon our repentance; but when we proceed to action, and accomplish our ill thoughts and purposes, voluntarium auget peccatum, deliberation heightneth the sin: the more of the Will in it, the greater the sin; and the more deliberately done, the harder satisfied: and when we are kept from the outward commission of sin, let us not thank ourselves, for it is God's grace that restraineth us; I kept thee (saith God to Abimelech, Gen. 20.) That thou shouldest not sin against me: Gen. 20.6. Corruption in the soul knoweth no pause; and therefore if God keep it not back, a man shall not cease till he come into profundum peccatorum, into the depths of sin, and be, with Lazarus, even dead and buried in the grave of his sin; the Stoics that thought the Right and practice of virtue, and refraining of evil, to be in a man's own power, did err the whole Heaven; for if God do not keep us, we shall fall into as fearful precepices, as ever Cain, or Pharaoh, or Ahab, or Judas, or Julian, did. But now for the fact of Sarah and Abraham; a great question is employed, whether it were lawful or no: lib. 22. Contra. Manich. And there be two extremes about it: Faustus the Manichee, as (appeareth in Saint Augustin,) doth make holy Abraham guilty: turpis & nefariae libidinis, of base and flagrant lust; and that being mad on issue, he wallowed in uncleanness with a base Harlot; he doth likewise challenge him with infidelity, that God having promised him issue by Sarah, he would seek a child by another woman: A great question. But Saint Augustin there freeth him from both these imputations. First, That Abraham was not lustful; for he never thought of this way, till his wife did suggest it unto him, and press it upon him. Secondly, He was not guilty of infidelity, or distrust of God's promise, (saith he;) because though God had promised him seed, yet he had not made known unto him, whether he should have it by Sarah, or some other woman; Gen. 17. & 18. for he revealeth it unto him in the seventeenth and eighteenth Chapters, that he should have issue by Sarah. The other extreme is, of those that wholly acquit both Abraham and Sarah, from any fault at all in the transaction of this business; so do many of the ancients: some upon light grounds, others upon those that are more dangerous; I will briefly set down some of their reasons, for the excuse of either party. Lib. 1. Antiq. C. 11. And First, for Sarah, so Josephas saith, that she did this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. at the call of God; God commanding her so to do: but how doth this appear? there is not the least footstep of it; though God approved of her advice, for the casting out of the bond woman and her son: Gen. 21. Gen. 21. It followeth not, that he liked of the counsel that she gave to Abraham, to go in to her maid: Bellarmine seemeth to come near to this reason: for he saith, non credibile est, Bell. lib. de matrimony. C. 11. Saram faeminam sanctissimam id facturam fuisse, nisi licitum esse scivisset: It is not to be believed, that such an holy woman as Sarah was, would have done this, or any thing, that she had not known to be lawful. But by this reason, a man might defend those actions of holy persons, which are worthy of censure: it might be said, that when Sarah laughed and denied it to the Angel, that she would not have done either, if she had not known it to be lawful: This might be a ground to justify David, upon both his adultery and murder. Apologies for Sarah. A Second Reason is, that Sarah did what she did, study quae●endae prolis: she desired only to have seed, that the Church of God might be enlarged, yea that the world might be blessed, according to God's promise to Abraham: and this Saint Ambrose, Saint Augustine, and Saint Chrysostom go upon: But this will not serve the turn; for as I shown the last day: Good intentions, will not justify bad actions: Rom. 3.8. and the rule is peremptory; Rom. 3. A man must not do evil, that good may come of it. Thirdly, It is said in defence of Sarah, that she did but use the right that she had over her husband; 1 Cor. 7.4. for the Apostle saith, 1 Cor. 7. The husband hath not power over his own body, but the wife; to which I answer: That the wife hath a power and right, over the husband's body; but not to persuade him, or urge him to uncleanness with an other, contrary to the laws of marriage: her power only extendeth, to the challenging of her husband to herself; and he is so hers, that he hath not power or right, to offer his body to another. It is easy to abase the power and right that people have; as some parents to their children, and some masters to their servants, and some in place of authority, to those that be inferiors: and so she here maketh a perverse use of that power and right that God had given her, over her husband's body, in giving up her right to another; whereas she might not alienate it, or transfer it upon any; a wife cannot give leave to the husband, to take another. Now for Abraham's part, these reasons are brought. First, That he did it not out of a lustful mind, but of a desire of issue: But this was answered before. Whatsoever his end was, the means is unlawful; and not only the meaning, but the means must be good. Secondly, They say he did not do it of his own accord, S. Augustine, l. 16. de. Civ. Dei. c. 25. but by the persuasion of his wife; and this Saint Augustin much standeth upon; he saith of him, non implevisse voluptatem suam, sed Illius; accepisse non petiisse, feminasse non amass: that herein he fulfulled not his own, but his wives will; that he accepted, but desired not Hagar; that he useth her as a Seminary, not as an Amoretta: For afterward he saith to his wife, that the maid is in her power, and thereupon the Father magnifieth him, that he used vocore temperanter, Apologies for Abraham. ancilla ob temperanter, nulla intemperanter; his wife temperately, his maid obediently, neither inordinately: But this will not satisfy; the pleasure of his wife was not to be harkened unto, but the will of God; I believe that Ahab himself would never have taken that course that Jezabel did, if he had been left to himself, for the getting of Nabaoths vineyard; but yet it was his fault, that he lets her do what she please; and use his seal to what purpose she thought fit. Surely Moses would have circumcised his Son, if his wife had not dissuaded him; but he is censurable for gratifying her in it. Might sin be excused by the persuasions of wife, and friend, and brother, and the like, thousands would be guiltless. Thirdly, Saint Augustin saith, mos erat, ergo crimen non crat; it was a custom, and therefore thought no crime. But we answer: First, That it was no custom, P. Lombard. though Peter Lombard, and those upon him, say, the Patriarches say it was in use: For we read of no man before the flood that had two wives, but only Lamech, and he was of the stock of Cain; it was he first, S. Jerom. saith Saint Jerom: Qui unam costam primus in duas divisit; that first divided one rib into two; and after the flood, not any of the holy children of Seth, till Abraham, had two wives. Secondly, If it were a good argument, that because it is a custom, therefore it is not sinful; we might wipe out many sins, and acquit men of them, when they are customarily committed; against Polygamy. for custom is not to be our rule, but God's word. Why but then Fourthly, they say, there was no law to forbid more wives than one: therefore Abraham did not offend in taking of another. I answer, though there was no Law written, yet there was a Law of nature, or of Creation; and that contained a flat prohibition, of having more than one wife at once; as appeareth in that there was but one rib taken from the man, and but one woman made of that rib: and that it is said of the man, he shall cleave to his wife, not wives: and again, they two shall be one flesh, not three, or more: And therefore that speech of Saint Ambrose will not fit, S. Ambrose. in Legem non commisit, sed Legem praevenit. He committed nothing against the Law, but prevented it, living before it. And in the Fift place, the same Father would excuse the fact of Abraham, Gal. 4.24.25. S. Ambrose. because it was a mystery; as appeareth, Gal. 4. quod putas peccatum, advertis esse mysterium? (saith he:) dost thou consider that to be a mystery, which thou accountest to be a sin? I answer, we deny not but Saint Paul maketh it an Allegory, but what then? The mystery lieth, not in the marriage of Abraham and Hagar, but in the servile condition of Hagar, and the casting of her and her son out of the Family: that typified the servitude of the Law, and that carnal ordinances were to be cast out of the Church. We do not (saith Saint Augustine) justify the fault of Lot with his daughters; because it signified something. Because there was a mystery in Hosea's taking a woman of fornications; is fornication justified? Shall we excuse theft, because the sudden coming of Christ is likened unto the coming of a thief in the night? Is a man licenced to play the unrighteous steward, because Christ draweth a Parable from them likewise? Sixthly, Some say, that Abraham offended not in this, because we find afterward, that God promiseth; to bless the child that was born. I answer: It is a fallacy non causae; of that pretended for a cause, which was not the cause of that same blessing. God blessed Ishmael for his father's sake; but not for the lawfulness of his generation. God blessed Jephtah, that was base born, and he became the ruler of the people: but this doth not justify that mixture from which he sprung. Lastly, that which is said in justification of this fact, is, that Polygamy was not unlawful, and that God dispensed with it in those times. The Polygamy of the Fathers was a fault. But, as far as I perceive, this cannot be made good: For, besides that, (as we shown before) it was against the law of Nature; there is a parity of matrimonial right, between man and wife; each others body, in each others power. And secondly; Would God have that to be in families, that should be the cause of discord? But such is Polygamy, as we see in the family of Abraham, in that of Jacob, and in that of Elkanah. Thirdly, had Polygamy been lawful, surely it should have been permitted most of all in the beginning of the world, for the multiplication of mankind: But then God did not suffer it; for he then said, For this cause shall a man leave father and mother, and cleave to his wife: not wives, but wife; as speaking of one. The Polygamy of the fathers, then, was a fault. And let not men wonder, that it should never, in all that time, be reproved: For, we do not find Lot's incest with his two daughters, or jacob's marriage with two sisters, reproved; and yet both worthy of reprehension. Secondly, it is observable, that most of the Polygamists were reproved in deeds, if not in words; either by the vexation they had from their wives, or by the crosses they had in their children. Why but then, if it were a fault; what shall we think of the Patriarches that lived and died in this sin? It is commonly said, that they sinned not against their consciences, but of ignorance and infirmity, as in other things; this being not yet clearly revealed unto them; and God, in his gracious indulgence, upon their general humiliation for all their sins, was pleased to pass by this: For, who is not guilty of many sins, that he knoweth not perfectly to be sins? And those are washed away, through God's mercy, by a general repentance. Who understandeth his errors? Psal. 19.12. (saith David:) O cleanse thou me from my secret sins. Now for a word of Application: Let no man dare to imitate the Patriarches in this: For, if it were a fault in them, it ought to be avoided, not imitated: Instruunt nos, Application & docentes, & errantes (saith the Father:) They instruct us, at once erring and cautioning: we should be warned by their falls. It is a profane trick, to encourage ourselves in evil, by the errors of holy men, (as too many do) pleading Noah's excesses, and Abraham's lying, and Lot's incest, and David's adultery: Si David, cur non ego? S. Aug. in enar. sup. Psal. 51. Saint Augustine maketh it the speech of one; If David did thus and thus, why may not I do so? And so Peter's denial of his master. These are not set in exemplum cadendi; sed, si cecideris, resurg●ndi; (saith that Father:) Not as examples of falling; but, if thou be'st fallen, of arising. Again, for this particular that we have discoursed upon, much may be said, to extenuate the fault of the Patriarches. We cannot plead, if we do offend in the like kind: Why? Matth. 19.8. Mark 10. Because our blessed Lord hath perfectly cleared the case, Matth. 19 and Mark 10. ab initio non fuit sic: From the beginning it was not so. 2. The Apostle saith, that every man must have his own wife, and every woman must have her own husband, 1 Cor. 7. and 1 Tim. 3. 1 Cor. 7.2. 1 Tim. 3.2. a bishop must be unreprovable, the husband of one wife: so that he is reprovable, that hath two wives; that is, together: for it is to be understood de Polygamia simultanea, of many wives at the same time; not of Polygamy which is successiva, divers wives one after another: for it is not forbidden for a man to have one wife after another. Why then beware of this rock; and let us know, If, after such light, we run ourselves upon it, our fault is far greater than that of the Patriarches; for we have a Sun, to their Candle: and, the greater light, the more perfectly should our steps be ordered. Well, by that which hath been said, we see, that both Sarah and Abraham failed in this business. We will not be so wicked, and foulmouthed, to charge Abraham with gross lustfulness, and lasciviousness or make Sarah a bawd unto him: S. Augustine. Saint Augustin might say it truly of the Patriarches; Castiùs utebantur pluribus, quàm nunc unâ: that they did more chastely use many, than many now use one; but on the other side, we must needs note the infirmity of these holy persons: and yet that railing Friar Fevardentius, Fevardentius. taxeth this in reverend Calvin; he taketh no knowledge what that holy man hath said, indeed as much as can be said, to extenuate the fault of this matron: but because he cannot acquit her of error, he sticketh not to say, that Saram multis vexat contumeliis; The Friar's slanders of Calvin. that be asperseth Sarah with manifold reproaches; yea belly him in that manner, that he maketh him say: Saram voluisse domo sua erigere lupanar, Et mariti Laenam esse: that Sarah would set up a Brothel-house in her own, and became vitiatour of her husband: But let him bark as long as he will, neither he nor all the world can acquit Abraham and Sarah of a fault in this matter: Saint Ambrose that had said as much for Abraham, as possible he could, yet maketh this fact a fault; and therefore he fell into it, ut cognoscas non superioris cujusdam naturae & substantiae suisse, sed è numero & fragilitate universorum hominum: that thou mayest know, that Abraham was not of any superior nature, or Angelical substance; but one of the frail number of mankind. Observe. 3. The dearest servants of God have their defections: but yet with difference enough from those of the ungodly. And here we may see, That even the dearest Saints of God have their failings: even after they are called into the state of grace, they may be overtaken with errors. Let us turn us unto any of the Saints (as Job speaketh) and we shall find this made good. Righteous Noah was overcome with excess and incestuousness: Jacob dissembled, by the persuasion of his mother; and Judah, his son, polluted himself with Tamar: and Reuben climbed up to his father's bed: and Simeon and Levi, how cruel were they against the Sichemites! Moses was diffident at the waters of strife; and Aaron and Miriam murmur against their brother: besides that, Aaron was engaged in the business of the golden calf: And we know how David failed grossly; and so did his son Solomon; so did Jehoshaphat and Hezekiah; and so did Jonah; and so did the Apostles of our Lord; yea, even he that some would have to be the chief, by his being shaken with the blast of a damsels mouth, plainly discovered, he could not be the Rock of the Church: yea, after this, he halted between the Jews and the Gentiles, and drew many after him in his dissimulation. I know no Saint that ever was in the world, that had not reason to complain in this kind. Now whence cometh this, that God's people are so subject to failings? Certainly, First, Satan is most spitefully bend against them; and he desireth, especially, to winnow them as wheat; and doth more rejoice in the folling of them, then in an hundred others: he seeketh to impair their comfort, and to bring a blemish upon that Truth which they profess. Secondly, the best have corruption in them, and carry about with them a body of sin: though they be wholly justified, yet they are not wholly sanctified: perfect sanctification is reserved for another life: and here, corruption will be still working. Thirdly, the Lord in his wisdom suffereth it to be thus 1. To abate their natural pride, by letting them have a sense of their own infirmities. 2. To make them cleave more closely unto him. And 3. To make them more compassionate toward their brethren, in their weaknesses; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to set them in joint (as the word importeth) with a more easy hand, as a man would do a member that is dislocated. For the Use of this: It confuteth the opinions of those mad brains that think it is possible for men to be without sin: yea, Application the Antinomians have not stuck to say, Be in Christ, and sin if thou canst. Saint John then must be a liar, who calleth that man liar, and saith the truth of God is not in him, that saith he hath no sin. And Saint Ambrose told that Catharist that said he had no sin, that that very word made him a sinner. But such mad ones have more need of a Physician to purge them, then of a Divine to confute them. Secondly, here is ground of comfort unto those that mourn daily under their defects: it is none otherwise with them, then with the dearest Saints: if they would weep their eyes out, they cannot weep themselves free from sin: nay, let them this day have repent never so seriously; by tomorrow, yea (God knoweth) long before tomorrow, they shall be overtaken again. And as I desire this may comfort the disconsolate spirit; so I would be loath it should encourage the profane: for they are apt to bolster themselves in their gross customable sins, by saying, Every one hath his faults; we have all our infirmities. But let them know, there is a great and broad difference between their sins, and the infirmities that God's children are chargeable withal. First: What I hate, that I do, saith S. Paul, Rom 7. Rom. 7.15. The children of God are convinced in their judgements, that it is a sin; and hate it. The wicked man cannot say so: for he loveth his sin, he huggeth this Dalilah. Secondly, at vers. 19 Saint Paul saith, That which I would not, Verse 19 that I do. The purpose, will, and resolution of the children of God, is against sin. So cannot the wicked say of himself; for he purposely and deliberately sinneth: He doth not succumbere somno, but vacare; he doth not nod against his will, but purposely setteth himself to sleep. Thirdly, Saint Paul calleth himself (vers. 24.) miserable man, Verse 24. in regard of his sin: The good man is much troubled and grieved, when he is overtaken; it is a great burden to his soul, and he resteth not, until he have made his peace. It is not so with the wicked. Fourthly; the good man walketh not after the flesh; he doth not make sin a trade: but the wicked man doth; it is his daily walk. See then, whether there be not much difference between the infirmities of God's children, and the irregularities of the wicked: and therefore little reason to comfort themselves in this, That all have their failings. last: As I would be loath the dogs should snatch the children's bread: so I would be as loath, that the children should play the wantoness with their bread; that because they persuade themselves they are in the state of grace, to slight sin, and to be paddling in those dirty kennels; yea, to adventure upon some grosser ones, that are sweet and gainful: This is a piece of the devil's Logic; If thou be the Son of God, cast thyself down. Oh what horrible ingratitude is this! Is he merciful, that thou shouldst be sinful? Shall the kindness of the father, or master, make the son or servant more lose? Joseph reasoneth, from his master's favour, to faithfulness: wilt thou reason, from God's mercy, to iniquity? Why, the Psalmist telleth thee, There is mercy with the Lord; that he may be feared. Mayest not thou suspect thyself, that thou hast deluded thyself with a vain hope that thou wert in the state of grace? For certainly, no gracious heart can reason thus: God hath called me by his grace; therefore I will sin, and will take the liberty to offend God. But if thou be'st under grace, then be assured, that this thine argumentation will, after a while, spoil thy peace, and bring thee into such anxieties and perplexities, before thou recover thy former feelings of God's love, that thou wilt say, thou hast had an hard pennyworth of thy sin. Remember but David, how his bones were broken, before he was restored in the fear of God. Let the sense of God's warm favours melt us into all possible obedience: and the nearer he hath brought us to himself, and the more he hath manifested himself unto us, the more observant let us be of him, and the more tender and fearful to do the least thing that may offend him: this will show the love of God to be shed abroad in our hearts: And that love which maketh us here holy, will make us hereafter happy. Preached, May 26. 1641. THE FIFTH SERMON. GEN. 16.4. And he went in to Hagar, and she conceived: and when she had conceived, etc. THere remaineth one thing of the former verse; and that is, the circumstance of time, when this plot, of Abraham's marrying of Hagar, was put in practice; after Abraham had dwelled ten years in the land of Canaan. Now this time is mentioned, (say some Hebrews) because this was the time set for trial, Whether the wife was like to be barren or fruitful. But Rebekah was twenty years barren. Cajetan thinketh, Cajetan. it was to show, that Sarah now past hope of children, she being was seventy five years old, ten years younger than Abraham. S. chrysostom in locum. S. chrysostom saith, There is mention of the time, to give us to understand, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: how long the Patriarch waited, how many years he stoutly bore out his unfruitfulness, and how, being above all passion, he declared his great continence and wisdom: notwithstanding his wife's barrenness, never thought of having children by any other than his wife. But surely, this circumstance of time having reference to the marriage of Abraham and Sarah, it showeth thus much, That Abraham having now continued ten years in the land of Canaan, and having had a promise of seed, and no appearance of it in all this time; at the end of ten years, Sarah bethinks herself of this project: and herein, discovereth, First, her Impatience: she was weary of waiting any longer. Secondly, her Diffidence: she disinherited that any issue should come by her. And Thirdly, her attempting of an unlawful course. And these three are usually linked together: Observe. 1. Impatient distrust, and unlawful means are Satan's three fold cord, and go commonly together. that people of Israel while they were in the wilderness, often murmured and were discontented, for this and that which they wanted, and grew so impatient, that they do not only fly upon Moses and Aaron, but they distrust God, they question his presence; is the Lord amongst us? and his power; can God prepare a table in the wilderness? Nay, they grow not only to wishing that they had died in Egypt, but they say one to another, let us make a captain and return into Egypt; they are impatient, they are diffident, and that maketh them think of a desperate course; and maketh them resolve of going back to that place, wherein they had endured such miserable slavery, to the embittering of their lives; Impatience, distrust, and ill courses go together. and from whence they were freed, by a most miraculous hand. Yea thus it was with David, while God deferred the accomplishment of his promise; and that Saul still hunted him (as he saith) like a partridge upon the mountains: he groweth impatient in his spirit, and that worketh to a diffidence; for he saith, all men are liars; and that which they have said unto him, hath been but to gull and delude him; nay his thoughts bubble up against God, as if he had forgotten to be gracious; and he flatly saith, I shall one day fall by the hand of Saul; and what followeth upon this, but a desperate act, he casteth himself amongst the Philistines; which if God had not been the more merciful, had been the next means of his confusion. This we see in Job, when the hand of God continued heavy upon him, and that not only his body was pained, but his mind was afflicted, he groweth impatient, and is weary of bemoaning himself; and then he groweth distrustful He cryeth (as he saith,) but God heareth not, job. 30.20. he standeth up, and God regardeth not: Job. 30. And he sticketh not to think, yea to say, that God hath a purpose to make an end of him; c. 7. 15. nay, see what this cometh to, at some time: Job. 7. My soul chooseth strangling and death, rather than my life: And yet this man is propounded, as an example of patience. James 5. To let us know, that the best graces in God's children while they are clothed with flesh, are mingled with imperfection. And Secondly, that in those infirmities which escape us under some tedious and piercing afflictions; (so we see them, and strive against them, and be grieved for them as he was,) God will be merciful unto us. In experience we find how ordinary it is, when men have long waited for deliverance from this or that cross, or long sought this or that blessing; they grow impatient and tumultuous in their thoughts; and from that they come to diffidence and distrust, 2 King. 6.33. and say with jehoram, 2 Kings. 6. Why should we wait on God any longer? Either they distrust his power, that he cannot help; or his goodness, that he will not help; and then followeth, by the suggestion of Satan, and their own corrupt hearts, an using of unlawful means and courses, 1 Sam. 28. to satisfy themselves: Some men like Saul, run to the witch at endor, because God answereth him not; and some men's diffidence groweth as sour as despair, and they cast themselves out of this life, into an eternal death. Now for the Use of this: Application Labour we to stop this course in the head; and whensoever God exerciseth us, or how long soever, let us possess our souls in patience. Now I do not make patience to be an insensibleness under God's hand, for I find that considered as a fault, Jsai. 42. Isa. 42.25. He hath poured out the fury of his anger upon Jacob: the fire burned him, and he laid it not to heart. And Jerem. 5.3. Thou hast strucken them, but they have not grieved. If a parent should correct his child, and should find in him a stubborn indolence, would he not be displeased with it? This is Asinina patientia, an ass' patience; neither do I mean by patience that strength of spirit, and manlike resolution and courage, that is found in some; out of pride of heart scorning to complain, as that party saith, Jerem. 10. jerem. 10.19. Truly this is a grief, and I must bear it: This is Obduratio or durities, (as the scool calleth it:) hardness and obduration; and Job calleth it, an hardening of a man's self in sorrow, s Job. 6. But I mean, by patience, job. 6.10. a meek submission of ones self to God's dispensation; out of a consideration. First, Of God's sovereignty, and power. Secondly, Out of a sense, of our own deserts by sin. Thirdly, Out of a persuasion of that comfortable issue, hovereth in the close, that God will give to our trial, if we can depend upon him. This, I say, we must labour for: and though the exercise of our patience belong, yet we must not give out: Sarah here waited ten years; I confess, many of us would have been sooner weary: but if God should not answer us in twelve years; so long had the woman been troubled with a bloody issue, Luke 8. Luk. 8. and had spent all her living upon physicians, and could not be healed of any; nay rather grew worse: Mark. 5. Though not in eighteen years; Mark. 5.26. as that woman that was bound by Satan, Luke 13. Though not in six and thirty years, as it was with the palsied man, that lay at the pool of Bethesda; yet we must patiently wait till God comes: patience must have her perfect work; yea though God, mean to exercise us all our days, we must submit, our desires must be rather Erudiri then Erui, (as Saint Bernard speaks; S. Bernard. ) rather to have the afflictions sanctified, then removed; and we must think (for the establishing ourselves in the interim,) of what we should have, and what we shall have; we should have torments endless, and we shall have joys everlasting, if we thus obediently wait upon God; such joys, as all the afflictions in this life are not worthy of Rom. 8. Rom. 8.18. such joys that it is but, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 light affliction, and but for a moment, in comparison of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that far more exceeding, and eternal weight of glory: 2 Cor. 4. 2 Cor. 4.17. For what is Sarahs' staying, ten, twenty, thirty, forty years, yea Methuselah, age, unto eternity? Let this strengthen our patience, and ever keep us from thinking of any unlawful means to rid ourselves from the cross that is upon us; but do as those worthies, Hebr. 11. Heb. 11.35. Who would not accept of a deliverance, (that is, upon ill conditions) that they might obtain a better, resurrection. Another thing; I observed from this circumstance of time in this ten years that Abraham had dwelled in Canaan, God had blessed him with a great estate; he had given him favour, in the eyes of the greatest inhabitants of the land, and they were confederate with him; he had gotten a notable victory over certain Kings, which much raised the rate of him, in the opinion of the world: and God had appeared unto him, and given him great encouragement; and yet his wife was barren; he hath no child. Observe. 2. God's admirable dispensations, that while be furnisheth his children, still keeps them short in something. Thus is God pleased to dispense his blessings, that he keepeth people short in something: though they have much, they have not all they would have. The son of Abraham, Isaac, hath a great estate, and a good and a beautiful wife: but she is barren twenty years together. Rachel is beautiful, and beloved of her husband: but yet she hath not a child. And so it was with Hannah; she hath her husband's heart: but God hath shut up her womb. 2 Kings 5.1. So we see in Naaman the Syrian, 2 Kings 5. he was the captain of the host of the king of Syria, a great man with his master, and honourable; a mighty man in valour, and had gotten victories: but he was a leper. Asa was a great Prince, and had a prosperous reign: 2 Chron. 16. yet he was diseased in his feet, 2 Chron. 16. And we see this in experience: God giveth some man a great estate; but he wanteth honour, (and, it may be, he is happier in the want of it, if he could see it:) yet he wanteth it, because he earnestly desireth it. Another man hath Honour and Wealth; but he wanteth Health; and envieth the poor labouring-mans' good stomach. Another hath all three, and yet wanteth children; and, it may be, is distressed more how to dispose of his estate, than ever he was to get it. Yea, many have Children also; but they want comfort in them: and they are beaten, oft, with that which should be the staff of their age. Many a man is comely and proportionable; but he wants an inside, and hath animam pro sale, his soul only as salt, to keep his body sweet. Many are of excellent abilities: but they are deformed, and lack the symmetry of parts. God's admirable dispensations. Some man hath a good Invention; but he wanteth Judgement: and some have both, in a good measure; but want Memory. Some men are excellent for conception of a matter; but they want expression. Many have an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a circle of all Learning: but they are condi, but not promi; as it were cisterns, and not conduit-pipes: they have not the faculty of communicating themselves; you must pump hard, to get any thing out of them. And some great learned Ministers, are poor Preachers: or, if they be good at the Doctrinal part, they are not so good at Application. And as God doth justly in all this; (for he may do what he will with his own:) so most wisely: for such is our corruption, and so much flesh is in us, that if we should have what we desire, in these outward things, we should neither know God, nor ourselves, as we ought: Psal. 104.6. God is not in all the thoughts of him that saith in his heart, I shall never be removed, and feareth not adversity: Nay, such people say unto God, (Job 21.) Depart from us; Job. 21.14. we desire not the knowledge of thy ways: and they forget themselves even to be men; as it is Psal. 9.10. Secondly, we should be so in love with this life, that we would never desire a better; we would say, as Peter in the mount, Bonum est esse hic; 'Tis good for us to be here: We would choose to have our portion in this life; and to be filii hujus seculi, children of this world. For, take a man that hath the affluence of all these outward things; that hath health, and wealth, and friends, and children, and a fair dwelling; and baths himself in his pleasures, and wanteth none outward accommodation: and how infrequent and cold are his thoughts and desires of the life to come! how loath is he to part with This! Haec sunt quae faciunt invitos mori: these are the things which occasion an unwillingness to die. He is almost of that Cardinal's mind, that preferred his part in Paris, before his part in paradise. Therefore, I say, God, in great wisdom, keepeth us short in some things, that we may not cor apponere, set our hearts upon these temporal contentments. For the Use then: Let us be content to want some things that our hearts stand unto: Application We cannot say, we are thankful for what we have, if we murmur for what we want; if the want of one blessing, makes us overlook all the rest: As we see in Ahab, who prized not a Kingdom, because he wanted a poor Vineyard: and Haman, that took comfort in nothing, because he wanted Mordecai's knee. Yea, it was Abraham's infirmity, when he saith to God, What canst thou give me, since I go childless? Secondly, if we have many things that others want; why should we not be content to want some things that others have? Thirdly, with all our wrangling, we cannot have the thing we desire; we cannot make an hair white or black: no man can receive any thing, but from above. Fourthly, God thinks fit, that we should, as abound in some things, so want others. Si non fit quod petitur, non expedit ut fiat, S. Augustine. (saith the Father:) if it be not granted which thou prayest for, God seethe it not expedient for thee. Lastly, let us prepare ourselves for heaven, and, by a meek and holy carriage, fit ourselves for it: and in that place there shall be no want; it shall give every one satisfaction: though the vessels cast into the vast ocean may be of different, capacity, and so, degrees of glory; yet the least vessel shall be as full as it can hold: and whereas here, (as the Schoolmen acutely) quiescimus in desideriis, we are fain to be contented with desires of rest: there, shall be desideriorum quies; an absolute and blessed rest of all desires. We come now to the next verse; in which, and in the two following, are set down the Consequents of this marriage of Abraham and Sarah First, her conception. Secondly, her insolent carriage upon her conceiving. Thirdly, the expostulation of Sarah with her husband. Fourthly, abraham's yielding of the power into Sarahs' hand. Fifthly, Sarahs' correcting of Hagar; together with her flight. For the first, He went in to her, and she conceived. For the phrase of going in unto her, we spoke of it before, at the second verse. For the other clause, and she conceived, this may be observed; Observe. 3. Evil actions often prosper outwardly: yet no events can denominate them, nor the divine permission be construed their occasion. That evil actions oftentimes take effect, and prosper: that is, attain that end which the plotters and contrivers aim at. Satan, at first, laid his bait, and it took with our first parents: And Cain, his firstborn, accomplished what he intended; he had his brother's life. And so the brethren of Joseph succeeded in their enterprise against their brother. Ziba prospereth in his cheat; and Gehazi in his attempt. The ambitious man's lines hold; and the man that useth unjust courses, heapeth up wealth. And the slanderer findeth such as receive his defamations, and are wrought into an ill conceit of their brethren, by such incendiaries. The revengeful man fulfilleth his own desire of touchiness: And the voluptuous man, having laid his plot, satisfieth himself, and catcheth that he fished for. God, though the Permitter, not the Author of sin. And God permitteth it to be thus: for, though non vult peccatum, God willeth not sin; yet permittit volens, & non invitus; that God permitteth sin freely, and not unwilling: Yet his permission and his will, have two several objects. His permission is referred to the sin itself; his will, to that good end that (by his wisdom) he is able to bring out of it. S. Aug. in Enchiridion, c. 94. Certain it is, (saith Saint Augustine) non fit aliquid, nisi omnipotens fieri velit, vel sinendo ut fiat, vel ipse faciendo: nothing is done, unless the Almighty will it to be done, either by suffering it to be done, or doing of it himself. And again, secondly, non dubitandum est Deum facere benè, etiam sinendo fieri quaecunque fiunt malè: 'tis not to be doubted (saith he) but God doth well, even in permitting those things to be done, that are done ill. And thirdly, the good God would not suffer it, unless he knew how to fetch good out of it. Man may censure him for this permission of evil to be done, and to take effect, that he is the author of sin. Just reasons there be (as you have been taught heretofore) why God doth not hinder the wicked in their course; yea, letteth them prosper in their evil actions. For the Use of this: Application Let us learn, never to justify an evil action, because of the event. Hagar here conceiveth; and so many a base woman hath children, as soon, and with more easy labour then those that came honestly by them: Shall they, therefore, justify their unclean mixture? A thief prospereth: but this justifieth not his course. Good purposes and intendments do oftentimes fail; they must not be condemned for that: no more must wicked actions, for their success, be justified. Careat successibus opto, quisquis ab eve●ti● facta not●nda putat: May he want success, that draweth his conclusions from events. It is a thing that swayeth much with carnal minds, that if they prosper in their ill way, and they have that which they aim at, they think it is a blessing; and hence are apt to justify their actions. Foelix scel●● virtus vocatur (saith the Heathen.) And Dionysius having a fair wind; after he had rob the temple of Aesculapius, stuck not to say, That the gods did approve sacrilege. It may be, it made Jeroboam think the better of his idolatry, because the Prophet that spoke against the altar at Bethel, was destroyed by a lion. And those in Jerem. 44. Jerem. 44. justified themselves in offering cakes to the queen of heaven, by the plenty that they had upon it. Antonius, Archbishop of Florence, Archbish. of Florence, the third part of his Hist. p. 18. c. 6. telleth of the mother of Peter Lombard, and Petrus Commestor, and Gratian; (the first, the compiler of the Sentences; the second, of the Scholastical History; the third, of the Decrees:) being all children born in adultery and uncleanness; That when she came to confession, she told the Priest, she could not repent her of her adultery, because of the good success of it, having brought into the world three such worthy men. And still this reigneth in men's minds, that so far as they prosper in ill ways, so far they are blessed of God. I will shut up this Point with one known thing. Many men and women commit foul acts, and it pleaseth God to suspend his judgements, nay to suffer them to thrive and prosper, and to live in all possible jollity, without the controlment of any the least judgement: O how do they bless themselves in this, and think themselves in better estate, by far, than Preachers would make them! But, if they would look into God's book, they should find, that it is one of the greatest judgements that God layeth upon man in this life, than he suffereth them to thrive in sin. He telleth the people, Ezek. 16. Ezek. 16.42. that he will make his fury to rest, and his jealousy to departed from them, and he will be quiet: Which when Saint Augustine, upon occasion, took into consideration, he crieth out, Qu●●ta poena vulla poena! How great a judgement is no punishment! And, Hosea 4. he saith, Hosea 4.14. he will not punish their daughters when they commit whoredom, nor their spouses when they commit adultery▪ And a Father, as wise as he was devout, crieth out, Nulo hanc misericordiam, Domine; I show me no such mercy, Lord. For there is Terribilis lenitas, a terrible clemency; and Parcens orudelitas, a merciful cruelty: for God, oftentimes, maketh such way for the sinner, as he did for Pharaohs chariots, even till her came into the midst of the sea; and then he glorifieth himself in his destruction. Well then, though Hagar conceived, it justifieth not her fact: We must not make this a rule, to justify an action simply from the success of it. The next Consequent is, Hagars' insolency: When she saw she hide conceived, her mistress was despised in her eyes. Where, first, we may observe, Observe. 4. Natural pride bubbleth up, on every light occasion. How the pride of our hearts showeth itself, upon the least start or precedency we have of others. This handmaid hath a child, and her mistress hath none; and she despiseth her. So it is in regard of wealth; the old proverb is, The Blood riseth with the Goods. David speaketh of the scorning of those that be at ease, Psal. 123.10. Prov. 18.23. or wealthy, Psal. 123. And Solomon saith, Prov. 18. The rich answereth roughly, because he hath an high conceit of himself. And Chap. 22. 5. And 22.5. The rich ruleth over the poor: he thinketh he may command him as his underling, yea, may take any thing from him, and he must hold his peace; And 30.9. as the rich man, in nathan's parable, took the sheep from the poor man. And therefore well did Agur, Prov. 30. pray against superfluity of riches, lest he should be proud. Saint Paul saith, Charge rich men, that they be not high minded, 1 Tim. 6.17. for, (saith Saint Augustine) As each fruit hath a worm growing out of it; Natural pride. so vermis divitiarum superbia, Pride is the worm of riches. And how stately do some men carry themselves towards others, if they have more of this world's wealth then others! So for honour: if a man be exalted, how he bussles! (as in Haman:) nay, if he have but the meanest office, we see how he is blown up. So for Knowledge: 1 Cor. 8.1. certain it is, the property of that is, to puff up, 1 Cor. 8. and they that have a greater measure than others, scorn others (as the Pharisees did the people; John 7. ) they scorn them as ignorant, and those that know not the Law: And Caiaphas telleth the chief Priest and the Pharisees, A●d 4.9. that they know nothing at all, John 4. If a woman hath more beauty, she despiseth her that hath less: nay, even a better garb of clothes, (that case of rottenness) is a ground of quarrel. I may extend it further, even unto spiritual gifts; those also are haunted with this evil spirit of Pride: and they that have a greater measure of them, as they think, than others, they are not only proud in themselves, Revel. 3. (as we see in the Church of Laodicea, Rev. 3. that said she was rich; and Saint Paul had the messenger of Satan sent, on purpose to buffet him, that he should not be exalted above measure with his revelations: 2 Cor. 12. Isai. 65.5. ) but exalt themselves above others, and despise them; as we see in those, Isai. 65. that say, Stand by thyself, come not near me; for I am holier than thou: and in that Pharisee, Luke 10. that preferred himself before the Publican; yea, spoke of him with scorn; as this publican. And I fear, the world is too full of This, in these last and worst times: For people are blown up with such a conceit of their own Knowledge and Sanctity, that they despise others the dear servants of God, it may be short, though not in truth, yet in degrees; and so prove (at once) both proud and uncharitable. For the Use of this: Application Let us watch over ourselves, and pray to God for his grace, that if God shall be pleased to advance us in any thing above others, yet our hearts be not lifted up. God would not have the King's heart lifted up above his brethren, Deut. 17.10. Let not these outward things, (these trappings) make us disdainful towards others: they be but Pompatica & volatica, but fancies and accoutrements; and God can soon unplume us, and take away that which swelleth us so. Nor, in regard of spiritual things, let us be lifted up, overweening ourselves, and despising our brethren. The most loaden tree boweth itself; and the heaviest ear hangs down the head; the Sun casteth the least shadow, when it is at the highest; the violet hideth itself with its own leaves, and groweth low, though it smelleth sweet. And I would wish all people to take heed of this pride; for this smoke may be in a cottage, as well as a palace: the bramble hath proud thoughts, as if he were fit to be King; and the thistle sideth with the cedar of Libanus: And therefore let all strive against pride, all mortify this sinful lust; and let nothing in the world puff us up: for, in true judgement, it is pride without wit; yea, without grace, without true piety. Again, Observe an instance of a servile disposition: Observe. 5. Servile dispositions ever most insolent, when exalted. Here is a poor handmaid, in the condition of a bondwoman; and now having gotten the start, how copped she is! how malapert and insolent! And so it is often seen, that those that are raised from a flat ground, they are the most proud and scornful, of all others, when they get aloaft: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith Saint Chrysostom: Chrysostom in locum. ) for this is commonly the manner of servants, that when a little liberty or emolument is indulged to them; they quickly presume (saith he) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; They can scarce contain themselves; within domestical limits, but forgetting their condition, run into ingratitude: (as it was here with Hagar.) It is wont to be said, asperius nihil est humili cum surgit in altum: Nothing is harsher, than a prostrate man exalted: and it is well expressed in our english proverb; set a beggar on horseback, and he will gallop, to come from one extreme to an other; and 'tis well where moderation is kept: preferment to one of mean condition, raised from the dunghill, to sit with great ones, it is like strong drink, it maketh him giddy. Well might Agur reckon these amongst those things which did disquiet the earth, and which the earth could not bear; Prov. 30. Prov. 30.22, 23. A fervant when heraigneth, and an handmaid heir to her mistress. Jeroboham risen from a mean condition; and we see how insolent he was: 1 Kings. 11. So Zimry, of a captain becoming a King, 1 King. 11. 1 King. 16. how proud and cruel he was! 1 Kings 16. And Haman was but mean at first, yet when he got up, the sun never looked upon a prouder courtier, and a more insolent favourite: And Zonares telleth of Michael Balbus, servant to Leo Armenius, how base a servant he was; yea doomed to execution; and his death being adjourned, through the means of the Empress, because it was the feast of the nativity, the Emperor that night was slain, and this wicked servant proclaimed Emperor; and no sooner possessed the chair of Majesty, but he was proud and cruel, towards both the Empress, and others. I do not say, it always holdeth; for we have examples of those that have risen from a mean fortune, and yet have carried themselves in their preferment, humbly and wisely; as we see in David, that was taken from the sheep-fold, from following the ewes great with young: And Elisha from the ●ough; and Amos from the herds; in Hester, Ruth, and divers others: But it too too often falleth out, that those that be taken from a mean estate, and have been promoted in the world, they have quickly forgotten the rock out of which they were hewn, and the pit out of which they were digged; they have forgotten their old acquaintance, yea have even scorned their mean kindred, and proved insufferably supercilious, and stately: as Plinius Secundus saith, of Largius the Macedonian; that he was Superbus dominus & saevus, Plin. Histo. r qui servi isse patrem suum parum meminit; that he was an haughty and a cruel master, and one that would not remember, his Father to have been a servant. For the Use of this: If this be so incident to those of a servile condition, when they are promoted, to be so proud; let people labour to subdue this proud humour by grace; and let the thought of their unde, of their mean beginnings, be as the ballast to poise them, and make them steady: when with Jacob, they look upon their two bands; let them with him remember their staff, with which they went over Jordan: It is said of Agathocles, that being by birth but a Potter's son, and having attained to be King of his own country, he caused his cupboard to be furnished with earthen cups, and his table to be served with earthen dishes; that he might thereby be put in mind of his mean and poor parentage: S. Bernard. En quis es (saith Bernard to Eugenius the Pope:) sed noli oblivisci etiam quid fueris, opportune nimirum cum eo quod es, etiam quod ante eras, consideras; haec te confidenter teneat intra te, nec avolire sinat eaten. Behold who now thou art, but with all forget not what thou hast been; seasonably now with what thou art, mayest thou consider what thou were: Let this consideration anchor thee within, and not suffer thee to float from thyself, abroad: by this we shall be moved to thankfulness for what we have, to humility, modesty, and lowness of mind: and to carry ourselves moderately to those that are yet, as we were, sometimes: I know no one piece of morality, fit to be taught many in this city, than this; who being raised from nothing to great, both wealth and dignity, love not to look back, but carry themselves in that stately and proud manner, that they are hated while they stand, and not pitied when they fall, Observe. 6. Ingratitude how odious both to God and man. nor bemoaned when they are dead. Saint Chrysostom again here observeth the ingratitude of this bondwoman: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 She over looketh all the long care and solicitude her mistress had showed unto her: what, had she taken such care to bring her from Egypt, and give her a liberal education thus long, and now had yielded unto ●e●, her place in her husband's bed; and doth she thus requite her with scorn and disdain? this sin of ingratitude, I have divers times spoken of and therefore I will not offend your taste with coleworts twice sod; nor grate your cares, with drawing my saw the same way again; examples of it have been infinite in all times: Men have suffered most from those of whom they have best deserved: the child that hath been loved best, Ingratitude. the servant that hath been most made of, the friend that hath lain nearest the heart, hath proved ungrateful and treacherous: Thus was Moses served from the Israelites, and David from the men of Keilah, and from Saul; and the children of jehoiadah from joash; our Lord from the jews; and Saint Paul, from those that went for brethren; and so successively; and it continueth to this day. As one observeth, there be some beasts and birds that are only to be found in some countries; and certain weeds grow up but at certain tim●s, and in certain places: but ingratitude is found out in all places, and at all times. And when one asked, Why there was not a prison for such offenders; it was answered; Then every house must be made a prison. And certainly a gross sin it is, even against the light of nature: nay, brute creatures have been observed to be thankful: the dull earth is responsory for that it receiveth: only men are unthankful: But, Ingratum si di xeris, omnia dixe is: We need say no more; we can say no worse, then to call a man unthankful. For the Use: Application Let all men know themselves bound, both by Reason and Religion, where they have received courtesies and favours, to be thankful, according as they have ability and opportunity. It is sordid in him that doth a favour for thanks; and it is base in him that receiveth a courtesy, and is not thankful. Let us ever take heed of being unthankful towards God, our best benefactor. It is to be feared, we are sick of ingratitude; we forget Gods favours, or we thank ourselves for them, or we prise them not as we should do; nay, in stead of being thankful for his benefits, we anger and provoke him, and turn the edge of his blessings against himself, and dishonour him with his own gifts: we heap up sins, and pile up iniquities, in stead of thanks. Haeccine reddis Domino, popule stulte & insipiens? Do ye so reward the Lord, O foolish people and unwise? Is it a soloecism in manners, amongst men, to be unthankful? and is it not a foul fault in the eyes of God? Are we weary of his blessings? The way to forfeit them, is to be unthankful: the way to continue them, is Thankfulness: like the well that Solinus telleth of; that while men sing and play, it floweth; but when they cease, it falleth as fast: So the fountain of God's favours. The vapours that are exhaled from the earth, are restored again in sweet showers: and so our thanks and praises for God's blessings, produce more; and make God delight to do us good, yea ever to continue to do us good. THE SIXTH SERMON. GEN. 16.5. And Sarah said to Abraham, My wrong be upon thee: I have given my maid, etc. THe next Consequent of Abraham's marriage with Hagar is, Sarahs' expostulation with her husband; wherein she challengeth him with doing her wrong, and maketh him the cause that she was despised by Hagar. 2. She challengeth him with ingratitude: she had given her maid into his bosom, and she is contemned by her: wherein she taketh it for granted, that he did foment it. 3. She breaketh out into a kind of imprecation; The Lord judge between me and thee; that is, The Lord reward thee according to that I unjustly suffer from thee. But before we come to these particulars, we will premise some things: Observe. 1. When God is not consulted, all projects are invalid. Musculus in locum. First, observe we, with Musculus, Quomodo cedant humana consilia, citra Verbum Dei praesumpta: How plots and projects succeed, wherein God is not consulted. You know the plot that Sarah had, and how she did accomplish it; and she expected no little comfort from it: and behold, in stead of comfort, she meeteth with contempt and scorn. And again, it proveth an occasion of a difference between her and her husband, who had hitherto lived so sweetly together, that there had not been the least touch or tang of discontentment between them. Our own contrivements, when God is not called to counsel, no wonder though, like an ill-charged Piece, they recoil upon ourselves: Just like that staff of reed, Isai. 36.6. Isai. 36. which doth not only fail a man, but runneth into his hand, and doth him hurt. The bvilders of Babel join heads and hands for the erecting of that tower; and their aim was, 1. To get them a name: 2. To prevent their scattering upon the face of the earth. The failed in both: for they reaped reproach from this attempt; and they were the sooner scattered abroad one from another. There was nothing of God in that plot of joseph's brethren against him; and therefore it succeeded accordingly, on their part: for they hasten that promotion of his, which they would have prevented; and they treasure up for themselves matter of sorrow and repentance: For we know what perplexity they are in in Egypt, when they reflect upon this unnatural fact of theirs; and how jealous of their brother, when he hath discovered himself, lest he should pay the old score. What a plot had Pharaoh upon the people of Israel! Come, (saith he) let us work wisely: He oppressed them with hard labour, thereby to exhaust their strength, that they might be disabled from generation, and so he might prevent their multiplication: and behold, the more they were oppressed, the more they were increased, even as the fishes of the sea: he was disappointed in that which he aimed at, and, no doubt, vexed to see himself so disappointed. Saul did not ask counsel of God, when he laid that plot against David, that he should marry his daughter, and give an hundred foreskins of the Philistims, for a dowry: his aim was, that he might be cut off, but see, he reapeth nothing from his plot, but that which grieveth his heart, the improvement of his honour whom he hated. Jeroboam had a plot for the strengthening himself in his usurpation, That he would erect two calves in Dan and Bethel, and so keep the people from going to Jerusalem to worship; and This the very means of the destruction of him and his posterity. The world ringeth of the plot that Haman had against the Jews: and you know the issue of it; the Jews are preserved, and himself is executed. Jonah had a plot to subterfuge his employment to Nineveh; he will flee to Tarshish; and applaudeth himself in that quietness he shall enjoy at such a distance: But see the issue; God dispatcheth a message after him, in the mouth of a whirlwind, and he is thrown into the sea. The plot of the high-Priests and the Rulers, was, to take away Christ's authority. And those husbandmen to whom the vineyard was let out, Matth. 21. Matth. 21 and when Christ came among them, they said, This is the heir: come, let us kill him, and the inheritance shall be ours. Occidistis eum, & tamen haereditas non est vestra, (saith Saint Augustine:) You have killed him, S. Augustine. and yet the inheritance is none of yours: Nay, that which they were so studious to prevent, they hastened by this means: for, the Romans came, and took away their kingdom; they were scattered abroad, and under that miserable dispersion they yet lie; and the blood of our Lord is upon them, and their children, unto this day. And are not we able to seal to this in our own experience? How the lustful, covetous, revengeful plots of men, have not only failed, but brought much grief and danger to the contrivers: that as the bird is limed with that which groweth out of its own excretion; so they have reaped the sorry fruit of their own way; and their own projects have been their punishments. And who can expect it should be otherwise? For, can any thing prosper without God? Nay, doth he not denounce a woe against Those that ask counsel, but not of him? Isai. 30. Isai. 30.1. And 8.9. Secondly, doth he not say to the Prophet, (Chap. 8.) Take counsel together, And 19.3. and it shall be brought to nought? Doth he not say, Chap. 19 that the spirit of Egypt shall fail in the midst of it, and he will destroy the counsel thereof? Doth he not say, that Israel shall be ashamed of his own counsel? Hos. 10.6. For the Use of this: Application Let us, in all our intendments and purposes, advise with God, and project nothing but what we have warrant for from him. If it be of God, (as Gamaliel sometime said) it will stand: but if it be only of man's own brain, it will come to nought, and not only fail us, but foil us; prove a detriment and grief unto us; and the more vexatious, because we own it to ourselves, as the authors of it. Object. I, (but will some say) We have known men that have laid their plots, and they have prospered; and they have found that contentment in it which they promised themselves. As for instance: a man that hath had his plots for the hooking in of great means, by untoward ways; his lines have held; he hath lived jovially, and left this estate to his heirs, and settled it as sure as Law could make it. Sol. S. Augustine. And do you call this Prosperity? Lucrum in arca, & damnum in conscientia, (saith that Father:) Gain in the coffer, and loss in the conscience. What? a man to go to hell, to make his son rich? Is there any comparison between winning of the whole world, and the loss of the soul? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: sure, nothing is of equal value with that. Besides, hath he not treasured up a curse for posterity? For, how have we known such estates moulder away to nothing, in a generation or two! Object. I, but (it will be said again) even the best projects, and those which be according to Gods will, yet always succeed not; nay, sometimes men are damnified by them. Sol. It may be so in the outward man, which God, in his wisdom, may suffer; as we see in the children of Israel, that were twice discomfited by the Benjamites, and overthrown with a great slaughter, (though, both times, God commanded them to go out) for the exercise of their patience, and punishment of their sins, to move them to servant humiliation and invocation. I say, It may be thus in the outward man; but never in the inward man, as not damnified there, because he hath his conscience to witness unto him, that he hath done things uprightly and lawfully: and this testimony is a good harbour, in the miscarrying of any business. I renew then my Exhortation: Let us not look for comfort in any business, wherein we do not ask God's counsel, be our helps and means as probable and likely as may be. Let us look, non confirmari, sed infirmari, (as one saith:) not to be strengthened unto the end, but weakened therewith: expect God to cross us, to give us mourning, in stead of all the mirth we looked for; penury, in stead of plenty; ignominy, in stead of dignity; contempt, in stead of comfort: as we see here in Sarah, whose plot is paid home, with the insolency and pride of her servant, that she had preferred to her husband. Which are two things further that we are to consider of, as those which did edge her expostulation with her husband. First, the ingratitude of her maid I told you of the last day, Observe. 2. The ill offices of a friend, still wound the deepest. how ill it was in Hagar: now let me tell you, how deep it cut her mistress: that she, whom she had loved and dignified, should be thus malapert against her; and certainly, ingratitude after good and great deservings, will affect much: Joseph thought with himself, how ill his master must take it from him; that he, whom he had so respected and advanced, should wrong his bed: we know what David had done for Keilah; he had saved it from the Philistims; those ingrateful ones, for all that, had a purpose to deliver him into saul's hand; it much troubleth him, insomuch that he asketh God, once, and the second time; will the men of Keilah deliver me? Can they be so unthankful for a benefit so fresh in their remembrance? 1 Sam. 23. David knew well what he had done for Nabal, 1 Sam. 23 how he had saved his flocks; and therefore, when he forgetteth his kindness, and sendeth him such a churlish answer to so modest a motion; he is put into a passion, is much troubled, and resolveth upon a speedy and sharp revenge, 1 Sam. 25. 1 Sam. 25. You shall see how the same David bemoaneth himself; Psal. 41.9. that his familiar friend in whom he trusted, and who did eat of his bread, whom he put in his bosom, He lift up his heel against him: (and as he saith else where,) had it been a stranger, or an adversary, he could have born it; but from such an one as he had loved, and done good unto this grieved him: there is much Emphasis in that one word of Christ to Judas, betrayest thou the son of man with a kiss? Thou, my Domestic! thou that hast been so near unto me, yea whom I trusted to be my purse-bearer! Thou betray me! and when Caesar was slain in the Senate, all the wounds he received from the rest of the conspirators, were not so grievous unto him, as that of Brutus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; what, thou my son! a cold wind from the South is most unnatural; and unkindness from those that we have most favoured, is intolerable. Now for the Use of it: Because we may be exercised with this trial among others, Application and that we may find people ungrateful unto us; and those most, of whom we have deserved best; and because, it is a thing apt to work upon us, and disturb us; let us fortify ourselves against it, by these things. First, let us consider the viciousness and depravedness of man's nature; as there is in man a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a seedplot and seminary of all sin; and among the rest, he is apt to be guilty of ingratitude; we should therefore wonder no more at this then at other sins; for the fire will burn, and the fountain will bubble up, and corrupt Nature will show itself; every thing will do according to its kind. Secondly, to pacify us, let us know we are not alone in this; in all times men have had experience of others unthankfulness. Moses from the people, to whom he did so many good offices; the Egyptians soon forgot Joseph, who, when time was, was only, under God, the preserver of their Country: Israel shown not kindness to Gideon according to all the goodness that he had showed to Israel; Judg. 8.10. Judg. 8. our Lord suffered in this kind from the Jews, yea from Judas his own Disciple; and who are we, that we should be exempted from this trial? Thirdly, let us think often of our carriage towards God, how he hath heaped up blessings upon us; yea, tiled one favour upon another: and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, day by day, every morning, his mercies are renewed; he doth not only prevent us with them, and follow us with them; but even compasseth us with them: we are as a Centre, wherein the lines of his blessings from every part of the Circumference, do meet: and yet how unthankful are we! every day provoking him, every moment sinning against him; as if we would outvie his mercies, with our sins: as if like the Sycamour tree, we were the more barren for the oftener watering; it should less trouble us therefore, when men are unthankful unto us, when we consider the measure we offer to God; nay, we should take it as a just punishment of our ingratitude towards him. Fourthly, we should not do good turns to others for thanks, or to oblieg them unto us; but we should do, what we do, ingenuously, out of a conscience of God's commandment; that tieth us to do good offices to them, out of a sense of our brother's necessities; or out of a feeling of what true friendship and charity requireth of us: For when we aim at thanks, in the collation of favours, and think to bind men unto us, it more affecteth us when they prove unthankful. Lastly, the best way is to leave such persons to God, who is a sure paymaster to those that are guilty of this moral defect, this breach of good manners; in experience, he hath seldom suffered ingratitude, even in men towards men, to go unpunished; now if God will revenge it, why should we afflict ourselves with it? Idoneus Sequester, Tertullian. Is (saith Tertullian in this case:) He will remember it, when we have forgotten it. A second thing that edgeth Sarah, is, contempt and disdain, that she findeth of herself, Observe. 3. Contempt is the heaviest burden to ingenious spirits, with the remedies against it. in her servant; she was despised in her eyes: and it cannot be denied but that was a shrewd temptation; it was not so much by far, to be unthankful, as to add scorn unto it: the generous nature of man doth doubtfully conflict with this; and it can brook any thing rather than contempt: above hell there is not a greater punishment, then to become a Sannio, a subject of scorn: Samson more patiently endureth the boring out of his eyes, than the judibrious scoffs of the Philistims: the insultation of her colleague, was that which vexed the soul of Hannah; David bemoaneth himself to God, Psal. 69. Thou hast known my reproaah, and my shame, Psal. 69.19, 20. etc. and my dishonour: and verse 20. that you may see how it affected him, (he saith) reproach hath broken mine heart; and Psal. 119.39. he prayeth God to turn away the reproach which he so feared; and Psal. 123.10. he saith, our soul is filled with the scorning of those that are at ease: Alexander did profess that neither the proscription of his goods, nor his banishment nor the wounds received in his body; were so grievious unto him, as one scornful word of his enemy Ctesiphon: and when the height of God's anger is set down against the wicked, He is said, to laugh them to scorn; Psal. 2. and amongst his sorest punishments, he threatneth to make wicked men a scorn, and hissing, and a shame and reproach to others. For the Use of it: This may befall us, (who had rather suffer a blow then a jeer, Application a wound then a word of disgrace;) and therefore we must arm ourselves against it, by considering, First, that others, and those dear Saints of God, have suffered the like; how was Joseph scorned by his brothers? they style him, in contempt, the dreamer; and how was Moses used by the people? as for this Moses, we know not what is become of him; S. chrysostom which Saint Chrysostom saith, was spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; in way of contempt, and contumely: and so we see how Job was despised when he was down the weather; yea, even by those, whom, when he prospered, he would scarce have set with the dogs of his flock: and David was fully exercised in this kind, the very abjects despised him, and the drunkards made Songs of him: and Jeremy complaineth, Chapter 20. Jer. 20.7. I am in derision daily, and every one mocketh me: how was our blessed Saviour despised, and rejected of men! as it was prophesied, Isa. 53. they vilified him in his life, and gave him base language; he was a sinner (in their mouths) a friend of publicans and sinners; he was a Samaritan, and had a devil: and in his death, he that was Clarus imperio, was plenus opprobrio, (as the Father speaks,) he that was bright in Majesty, was full of ignominy; he was undervalved to a wicked murderer, he suffered between two thiefs; and when he was upon the Cross, one of them reviled him: and those that passed by flouted him, and wagged their heads saying, Thou that destroyest the Temple, and buildest it up in three days, save thyself; how were the Apostles contemned? thought to be full of new wine; and so Saint Paul amongst the rest, disparaged as a babbler by the Athenians, as a pestilent fellow, by Tertullus, as a mad man by Festus. Why then, let not contempt and scorn afflict us too much, seeing we have such partners in it. Secondly, to stay us, let us consider of God's hand in it; we suffer according to the will of God, 1 Pet. 4. 1 Pet. 4.10. and David stayed himself with this, that God bid Shimei rail, 2 Sam. 16. God hath many rods, to scourge us withal; and if he please to take this of Contempt, who are we, that we should murmur? 2. God doth it for good ends: First, to exercise our patience. Secondly, to keep us from seeking the praises of men. Thirdly, to assure us that we are in the right way that other of his servants have been in: for they have gone thorough good report, and bad report, 2 Cor. 6.8. 2 Cor. 6. 3. A third thing that I prescribe, for the better bearing of Contempt, is, to labour the subduing of that pride which is in our hearts: for, because we think too well of ourselves, and have an overweening of our own parts, we are impatient of the least scorn. Haman was a proud man, and therefore it broke his heart, almost, to find disrespect but from one poor Jew. The Pharisees were proud, and highly conceited of themselves; and therefore we see how they scorn the man that had been blind, and think themselves disparaged that he should teach them. 4 We should be often in the meditation of our sins: for when a man seriously considereth of them, and groaneth under them, he maketh nothing of men's taunts and reproaches. When Sin lieth heavy, Contempt lieth light: but where sin lieth light, every disgraceful passage is a burden. Psal. 38. David saith, Psal. 38. being exercised with a sight of his sin, when his enemies did vent their scorn and reproaches against him, he was as a man that heard not, and in whose mouth were no reproofs. 5. Lastly, let us seek, in all things, to approve ourselves to God, and then we shall be able to say, with Saint Paul, I pass not to be judged of you, 2 Cor. 4. 1 Cor: 4. as knowing, that he is not commended, whom man praiseth, but whom God commendeth, 2 Cor. 10.18. While a man knoweth that he is in God's books, what need he care for the Contempt that the world putteth upon him? A Pearl loseth not its value, because it is tumbled in the dust: I will be base in my own sight, saith David. It will appear, another day, of what high account God maketh his despised servants; and they shall have glory for that scorn they have suffered: and our blessed Lord despised the shame, for the glory that was set before him, Heb. 12. Heb. 12. But now to come to the Expostulation: First, she challengeth her husband of doing her wrong: and we may observe, 1. How bitter and vehement she is in her language. 2. How unjust her challenge was. She was bitter. These were harsh terms for a woman, but especially for a wife, and to such a husband as Abraham was to her. But, as Chrysostom saith, Observe. 4. Of shrewishness, and effeminate passions; with the allays thereof. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the words of a woman right, and of the weakness of that sex; a woman's words transported with passion: which is a thing that often befalleth those of that corporation; they are not only acrimonious and sharp, but bitter in their language. There was too much bitterness in that speech of Zipporah to Moses, Exod. 4.25. Surely a bloody husband thou art unto me: and she goeth over it again: (for the clack, when it is once a going, doth not soon cease:) a bloody husband thou art unto me. And what a bitter word was that of Michal to David, and mingled with much scorn! How glorious was the king of Israel to day, who uncovered himself in the eyes of the handmaids of his servants, as one of the vain fellows uncovereth himself! She maketh him not only uncivil, but no better than a fool, 2 Sam. 6.20. And was not that speech as bitter, of Jezebel to Ahab, when he lay sick upon his bed, because Naboth had denied him his vineyard? 1 Kings 21. 1 Kings 21.7. Dost thou now govern the kingdom of Israel? As if she should have said, I am ashamed that thou shouldst be called a King, that art of so poor a spirit, to afflict thyself for the denial of that which thou mayest command: if thou canst not have it by fair means, extort it by force. She doth upbraid him with pusillanimity. And as bitter a speech was that of Jobs wife to her husband, Job 2.9. Dost thou still retain thine integrity? Art thou so vain, to serve that God that thus afflicteth thee? Art thou so in love with blows? Much good do thee with thy Religion. She maketh him even senseless and foolish, that would endure so much, and not rid himself of life. And some such wives hath the world known, (I would it did not still know) that are bitter in their speeches upon occasion, that a man may judge the poison of asps to be under their lips; their tongues cutting like a sharp razor: So sharp is their language, that many a Xantippe putteth Socrates to the practice of his best Philosophy: So sharp, that Solomon compareth them to a continual dropping, Prov. 19 Yea, he saith, Chap. 21. Prov. 19.13. It is better to dwell in the wilderness, then with a contentious and angry woman. Some men have reason to wish, either their wives quieter, or their houses larger: (women being all Linguists, but some more nimble than others, of everlasting motion.) Yea, S. Augustine. Saint Augustine findeth none so fit a resemblance of an ill conscience, as a scolding woman. God help the man that is so vexed; he hath his purgatory in this life: And some of the Hebrews had a conceit, that such an one should never come into Judgement, because he had a sufficient punishment here. For the Use: Let wives take heed of the waspish stinging tongue: Application let them not use sharp and provoking language: let them labour for that which Saint Peter maketh a chief ornament of that sex, and to be of great price in the sight of God; and that is, a meek and a quiet spirit, 1 Pet. 3. 1 Pet. 3.4. Let them control their passions, and never suffer them to break out into intemperate speeches, to the kindling of such a fire, as God knows when it may be quenched. The Rabbins observe, that in the holy Tongue, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a man, and, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a woman: the first and the last letter make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God: but take away those two letters, and then remaineth nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that is fire. Where God is not, to rule the passions, and to control the corrupt affections; there is nothing but fire; and such a fire, as will quickly burn up the family. Secondly, observe, that as she was vehement and bitter, so she challengeth her husband unjustly: for how was he in fault? nay, she knoweth not; she hath not yet examined, whether Abraham gave any encouragement to Hagar to be thus malapert; she only supposeth it. Observe. 5. Rashness and unjust accusations, with their cautions: An untoward and sinful thing it is (though it is too common) to challenge another without true ground. Rachel speaketh passionately to her husband, Give me children, or else I die, Gen. 30.1. as if he were in the fault that she had none. He presently let her see her error: Am I in God's stead, (saith he) that hath withheld from thee the fruit of the womb? The wife of Potiphar seemeth to accuse her husband in the presence of her servants, that he had brought in an Hebrew to mock her: and so Zipporah challengeth her husband that he was the cause of that act that was so horrid unto her; the circumcising of the child. David saith, they laid to his charge things that he knew not; and we find how Shimei charged him with that, that he was altogether innocent of, bloodiness against the house of Saul: And so we see what a jealousy the servants of Ammon put into his head concerning David's Messengers, that they were purposely sent to spy out the weakness of the land. Jeremy was challenged, to stand on the Chaldeans part: our blessed Lord was challenged for an enemy to Caesar; and so were his Apostles, falsely accused: and so were those Primitive Christians, that in their antelucani Coetus; their early devotions, they did practise a promiscuous uncleanness, that they worshipped an Ass' head; that they did sacrifice their own children; all which, even Plinius Secundus himself doth acquit them of For the Use of it: Application Let us take heed of this precipice, of accusing others falsely; it is the devil's trade: he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and he hath that name, for accusing; and false accusers, as his own children, are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Titus. 2. challengers of others falsely, without just ground; and that argueth; First, want of wisdom; for a wise man will be assured of the fault, before he challenge one for it. Secondly, want of charity, for love will rather cover a fault, when it is known, then pick an hole where there is none. Thirdly, it is the next way to make one that is a friend, to be an enemy; for it is harsh to any ingenuous nature, to be challenged for that which he is not guilty of, as we see in Ishbosheth, who challenging Abner for going in to his father's concubine, (of which some think he was guiltless; and it was only Ishbosheths' suspicion, 2 Sam. 3. ) he made him fall off from him, to the house of David; 2 Sam. 3. Again, we may learn here, that if jealousies and ungrounded suspicions, do work such ill abroad; what will they do in the Family, and in the man and wife between whom there is the straitest relation; when they only suspect one another, and thereupon fall to challenging each other without sure ground, oh, what a distraction it worketh, and how it doth sour that sweet estate of wedlock! maketh a disorder amongst the Children and Servants, and it may be, a siding; and the breach is hardly made up again! the purer the love is, and the less conscious of any just occasion, the more sensible: you may do that to a stone jugg, that you cannot do to a Venice glass; it must be used tenderly: I wish ever therefore that wisdom and charity between man and wife; that they be not forward to suspect evil of each other and never to proceed to challenging of each other without apparent ground; and even then with that mildness and moderation of spirit, as becometh those that are so near; as we see in Joseph towards Mary, though but espoused. Thirdly, you have seen she was vehement and rough in this challenge: but suppose she had just cause, there had been more reason she should have charged herself before her husband; for saith Saint Chrysostom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; why dost thou oh woman, S. Chrysostom, in locum. accuse him of doing the wrong? didst not thou lay the plot, and persuade him by arguments, to go in unto the made? didst not thou bring her unto him; and give her to him, to be his wife? did the just man ever seek her, or any other, save thyself, to have children by? nay, had he ever any such thought? We see then here, Observe. 6. Of clamourousness, and that it is rather a sign of guilt, than innocence. that which oftentimes falleth out in the world. They that are most guilty are apt first to complain, and cry out of injury; the mistress of Joseph that was all in the fault, yet cryeth out to her servants, that Joseph would have abused her; and as soon as her husband cometh home frameth a formal accusation against him: when the two Hebrews did contend, Saint Stephen noteth, Act. 7.27. Act. 7.27. that he that did the wrong to his neighbour, is the most clamorous, and thrusteth Moses away, and will not endure to hear of a reconciliation; Zipporah sharpeneth her tongue against her husband, and calleth him bloody, because of the Circumcision, whereas she was in the fault, and the cause that the Angel of God met Moses in the Inn, and would have killed him: Saul complaineth against David, and David had more just cause of complaint against him: Ziba that playeth the knave with his Master, complaineth of his Master: Hist. Susan. and the Elders in Daniel complain of Susanna, when themselves were capital offenders: who hath not heard of Fimbria the Roman, his complaint against Scaevola, because he did not Totum telum recipere; receive the whole weapon into his body. It is Saint Ambrose his saying, Festinat loqui, qui timet vinci; He maketh haste to complain, that hath the worst end of the staff: and we have known it in Domestical quarrels, that the wife hath cried out of injury, when herself hath been in the fault. Application And so on the other side too, let not people be of that bold front to accuse others of that wherein they are most culpable; for it is a fearful thing to go against the light of a man's own conscience: though they may get something with men by clamour, yet they offend God, and wrong their inward peace: in stead of quarrelling, they should say as Judah; she is more righteous than I. I am to blame, and therefore I have reason to challenge myself, rather than another. Secondly, It should teach those, to whom belongeth the hearing, and judging of causes; not to be too hasty in determining them, upon the first complaint, or to give credit to the first information: For, as we say, one tale is good, till another be heard; and Solomon saith, Prov. 18. Prov. 18.17. He that is first in his own tale seemeth righteous, but his neighbour cometh, and searcheth him out. It was the infirmity of David, that upon the information of Ziba, he passed sentence; ●um verba mentientis audiant, Sententiam contra innocentem pronunciant, (saith Saint Gregory: S. Gregory. ) while they hear the false accusation of the guilty, they pass sentence against the innocent. On the other side, it was commendable in Alexander, that he professed he would keep one ear for the party accused: Exod. 23.3. Tostat●● & Calvin. in locum the Lords command is, Exod. 23. Thou shalt not countenance a poor man in his cause: that is, saith Tostatus, praeter merita causae: Thou shalt not respect him in judicature, beside the strict demerit of his cause; and Calvin saith very well, major quandoque est pauperum audacia, & temeritas. Sometimes the poor are bold, and rash, and ready to do wrong, and still complain; and to think they shall be heard because they are poor: whereas there is more reason, in such a case, they should be punished, then relieved: I say therefore again, let those that are to decide controversies, be wise and diligent, and tractable, and weigh things equitably; for they shall find those that are most faulty, to be most forward to complain: even as it was here with Sarah, that had reason to have plucked herself by the sleeves; and not have challenged her husband, for doing her wrong. Preached, june 9 1641. THE SEVENTH SERMON. GEN. 16.5. And Sarah said unto Abraham, My wrong be upon thee: I have given my maid into thy bosom. IF you do not remember the Division was made of this Chapter when we entered upon it, I will again repeat it. It hath four Parts. In the first, is set down the marriage of Hagar and Abraham, in the three first verses. Secondly, the Consequents of it, in the three next; which are, 1. Hagars conceiving. 2. Her insolency upon her conception. 3. The expostulation of Sarah with her husband. 4. Abraham's yielding of the handmaid into the power of Sarah. 5. Sarahs' correcting of Hagar; together with her flight upon it. In the third Part, is set down the Angels meeting of Hagar, and his persuading of her, upon the discovery of the cause of her flight, to return to her mistress, and to submit herself unto her: and his prediction concerning the child she went withal; from the beginning of the seventh verse, to the end of the fifteenth. In the last part, is set down the birth of Ishmael; together with the age of Abraham, when Ishmael was born unto him: in the two last verses. We have quite dispatched the first Part, which containeth the marriage of Abraham and Hagar; and are entered into the second, which intreateth of the events of this Marriage: and two of them we have handled; Hagars conception, and insolency upon her conceiving: And have in part touched the third, which is the expostulation of Sarah with Abraham, in this fifth verse. I must tell you what hath been observed, and then proceed to that which remaineth. First, more generally, we noted the ill success of plots and projects, wherein God is not consulted. Secondly, more particularly, we shown, how she challenged him for doing her wrong. Her words (as I told you) were, 1. Bit●e●. 2. Unj●●●. 3. More unjust, because (if there were cause) she had reason to have challenged herself, before she should have challenged her husband. Now we go on. Observe. 1. Upbraiding for courtesies, vicious and sinful. I gave my maid into thy bosom. Which, at once, Commemorat, & quasi exprobat beneficium, (saith a learned Expositor upon my Text) doth commemorate, and withal challenge him for a courtesy. If it were a kindness she had done him, she did upbraid him, and (as we say) cast him in the teeth with it. This humour seemeth to have been in the Sodomites, who, when Lot did dissuade them from violating the Laws of hospitality, Gen. 19.9. and offering injury to his guests; they say, Gen. 19 This fellow came in to sojourn, and he will needs be a Judge. They upbraid him with that favour they had afforded him, in suffering him to inhabit amongst them, being but a stranger. And the same spirit we may imagine to have been in the Hebrew that contended with his fellow, between whom Moses would have composed the difference; he saith to Moses, Exod. 2.14. Exod. 2. Intendest thou to kill me, as thou killed'st the Egyptian? As who should say, Meddle no further in this business; it is sufficient that I would have informed against thee for killing the Egyptian. It is very likely that it was one reason why Saint Paul, when he was at Corinth, and took pains amongst them, would not be beholden to them for any contribution; he knew they were a proud people, and that, by the instigation of the false Apostles, they would have been ready to have laid in his dish what they had done for him, and have twitted him with it; and therefore he would rather labour with his hands, 2. Cor. 12.13, 14 then to be supplied by them, 2 Cor. 12. This exprobration is a soloecism in good manners, and a foul transgression against the virtue of Beneficence. Q. Curtius. Curtius telleth us, that it was the saying of Chilon the Lacedaemonian, Dati beneficii decere oblivisci, accepti weminisse: That it becometh a man to be forgetful of a benefit bestowed, and mindful of one received. And so saith Seneca, Haec beneficii inter duos lex est, alter statim oblivisci debet dati, alter accepti nunquam: This is the Law of beneficence between two, Senec. lib. 2. de Beneficiis. (saith he) that one presently forget the collation of a benefit, the other never the reception. Quousque dices, (saith he) Ego te servavi, ego te eripui morti; admonitio taedium facit, exprobratio odium: As long as thou shalt say, I have saved thee, I have snatched thee out of the jaws of death; this admonition causeth irksomeness; this upbraiding, odiousness. Lacerate animum, & punit, frequens meritorum commemoratio: The oft mention of deservings, rendeth and teareth the mind of the obliged. And as it dyeth the cheeks of him that hath received; so it spoileth the gift that hath been bestowed. Datum offuscat, Glossa interlinearis. qui improperat, (saith the interlineary-Gloss:) He sullieth his gift, that upbraideth him to whom he hath given. And Rabanus saith, Obfocat datum, qui in properio lacerat proximum: He choketh his own credit, that giveth a favour and a jeer together. And there is never an ingenuous man in the world, but he is more troubled and grieved with upbraiding, then ever he was helped or delighted with that which was bestowed. Yea, the Heathen man saith, Beneficium in injuriam convertit; such an upbraider, turneth his bread into a stone, his courtesy into an injury. For the Use of this: We should take heed of this foul, yet frequent fault in the world; Application which is, When men have done kindness to others, to nose them with it, and report it to others. The Wiseman maketh it an ill thing, to rate a man with harsh language, and then to bestow something upon him: such a gift may be thought rather Injuriae satisfactae, then Beneficii collati: to have more of satisfaction for that injury, then of conferred kindness, in it: And so, after a benefit bestowed, to upbraid him with it. Let us take heed of both: for, he that giveth with ill words, gives panem lapidosum, bread with gravel in it: and he that upbraideth afterwards, he spoileth his gift, and loseth his thanks: 'Tis nimium liberalitatis, cùm exigit gratiam; more bounty than was wished for, that extorteth thanks: and is far from the example of God, of whom it is said, James 1. James 1.5. that he giveth to all men liberally, and upbraideth not. Why, (but will some say) may not a man, at any time, tell a man what kindness he hath showed him, and tell others of it? Yes, if they shall be grossly ungrateful, either by forgetting or slighting the benefit received, or by returning ill for good. As the Lord speaketh much to Samuel, what he had done for Saul; and by the mouth of Nathan, what he had done for David; and by Isaiah, Isai. 5. what he had done for his vineyard: and Christ himself upbraideth those Cities wherein he had done most of his miracles, because they repent not, Matth. 11. Matth. 11.20. And thus David telleth what he had done for Nabal, when he saw him so ungrateful, that he would not gratify him with a little of his superfluity, in the time of his necessity, 1 Sam. 25. And Jacob telleth Laban to his face, what good offices he had done for him, when he was so injurious. But else, it is an unfitting and uncivil thing, for a man to upbraid another with the good he hath done him: he doth but put his brother to the blush, and even retract and make void his own benefits: And if he blow his trumpet in the hearing of others, and tell, that this and that he hath done; it argueth rather pride and vainglory, then true beneficence and charity. One word more, of the phrase here used: I gave my maid into thy bosom. It is said, verse 3. that she gave her to her husband, to be his wife. From whence we may collect, Observe. 2. Distance and strangeness, is in wedlock. What is the nearness and intimacy of the wife to the husband. She is the wife of his bosom; so often called in the Scripture: Deut. 13 6. If the wife of thy bosom shall tempt thee. So, Deut. 28.54. The wife of his bosom. By that sheep that lay in the poor man's bosom, 2 Sam. 12. 2 Sam. 12.3. Vers. 8. is meant, the wife of Uriah, whom David had defiled, and taken to wife, after the slaughter of her husband: and, vers. 8. Nathan telleth him, he gave him his rich wives into his bosom. So, Micah 7.5. Keep the door of thy lips from her that lieth in thy bosom. The Spouse saith of her Husbend, Cant. 2.6. His left hand was under her head, and his right hand did embrace her: it argueth she lay in his bosom. I say, This argueth the nearness and intimacy of the wife to the husband: And those familiar gestures, and loving dalliances that are often used, are but expressions of it. It is said, that Abimelech saw Isaac sporting with Rebekah, Gen. 26.8. Gen. 26. in such a familiar, yet sober and decent manner, that it persuaded him that she was his wife, whom before he had affirmed to be his sister: for he well understood, that Isaac, being an holy man, would not have been so familiar with any but his wife. Now for the Use of this: Application Is she the wife of the bosom, and his own; yea, his own flesh? How cometh it to pass, that many are so strange to their wives? They can take more content in the company of others, than their own; and express more mirth among strangers, then with their own wives: yea, thrust their wives from them, while they put others into their bosom. I would they would but read and meditate upon that of Solomon, Prov. 5.19, 20. Prov. 5. who, speaking of the wife, giveth this advice: Let her be as the loving hind, and as the pleasant roe: Let her breasts satisfy thee at all times, and be thou ravished always with her love. And why wilt thou be ravished with a strange woman, and embrace the bosom of a stranger? The harlot is the stranger, or the strange woman: a man's wife is his own: and what if not so fair or wise as another? yet she is his own. Nemo amit patriam quia magna, Seneca. sed quia sua, (saith Seneca:) No man loveth his Country because large, but because his own. And men love their conceits, non quia vera, S. Augustine. sed quia sua, (saith S. Aug.) not as they are true, but as their own. She is his; and his love and affection must be confirmed to her. There is, oftentimes, as great a fault in the wife towards the husband: he is called the husband of her bosom also, Deut. 28.56. And yet some women can be free and familiar with other men, with the neglect (I had almost said contempt) of their own. Job complaineth, that his breath was strange to his wife, Job 19.17. Chap. 19 and he was then in affliction, when she ought most to have comforted him. And there be many, that, both in prosperity, and adversity, set too light by their husbands. Let man and wife take heed of this strangeness. By this phrase, the wife of the bosom, and the husband of the bosom, is intimated their eerness, and strictness of affection, that should be between them; that comfort, and contentment, and solace, that they should take in each other. The bosom is the place of warmth and refreshment; and therefore it is, (say some) that Heaven is called Abraham's bosom; in which place those will hardly meet, that are so far from each others Bosom, that they come not near each others Bed or Board; nay, the same House or Town will not hold them: and may we think that, living and dying on these terms, the same Heaven will hold them? To go on: She instanceth the carriage of her maid, and taxeth her both of Ingratitude, and Insolency. In the last part of the verse, she desireth God to judge between her and her husband: which some will have to be a simple referring of herself to God; as if she had said, What now I sustain in this passage, let God judge it; I refer the cause to him. And if so, she setteth us a good example, That we should not revenge ourselves, but commit our cause to God. Observe. 3. The best revenging of ourselves is, the referring of all to God. So did Joseph: when he was so hardly used by his brethren, that neither prayers nor tears could prevail, he yields up all to God, and submitteth to the issue that God will give. And so did Moses: when his brother and sister murmured against him, he replieth not, nor seeketh any revenge against them; but leaveth it to God, who quickly interposed for him, Num. 12. Thus David, Num. 12. when he had Saul in the cave, and could have there paid him home, for all his unkindness towards him; he doth it not; he only expostulateth with him, and closeth with this, 1 Sam. 24. The Lord be judge, 1 Sam. 24.15. and judge between me and thee; and see, and plead my cause, and deliver me out of thine hand. And so, Psal. 41.1. Judge me, O God, and plead my cause against an ungodly nation. And thus Job, being tired out with the cavils and unjust calumniations of his friends; he appealeth unto God, as the judge of his innocency and uprightness. Zachariah, the son of Jehoiadah the Priest, having reproved the people for their idolatry, at the commandment of that unthankful King, Joash, is stoned: and when he died, he said no more but this; The Lord look upon it, and require it, 2 Chron. 24. And above is that exemplum indeficiens, 2 Chron. 24.22. 1 Pet. 2.23. (as the School calleth our Lord:) of whom Saint Peter saith, 1 Pet. 2. that when he was reviled, reviled not again; when he suffered, he threatened not; but committeth himself to him that judgeth righteously. Now for the Use of this: It meeteth with those hot spirits, in these days, Application who cannot brook any injuries: They will revenge themselves; they will not stay the judgement, either of God, or of his substitute, the Magistrate; which, 1. Is most unreasonable, that a man should be Accuser, Witness, Judge, and Executioner, all in his own cause. 2. It is sinful: for it is an usurping of that power which belongeth unto God: for, vengeance is his, and belongeth to him, and to such as he hath delegated, who carry not the sword in vain. People are apt to think it base and unmanly to complain: but, in the mean time, they think not how they trespass against God and his Ordinance. 3. It is preposterous: for, nondum vindicatus est Christus, (saith Saint Augustine: S. Augustine. ) Christ himself is not yet avenged on his adversaries; and must they have present satisfaction? 4. It is very foolish: for they prevent themselves in that which they would have, by their haste: For, would they leave it to God, he would not only avenge their cause, sine perturbatione, without passion, which they cannot do; but acerbius vindicaret, he would revenge it more sharply, than they can do hastily: They cannot inflict so much upon the bodies of their brethren, as they do wrong their own souls: for while they revenge themselves upon those that have done the injury, S. Augustine. duo mali, (saith the Father) there are two sinners; the one offendeth in offering injury; the other, in revenging it: And all the difference (saith he) is, That the one getteth before, and the other followeth after unto judgement. 5. In the fifth place, therefore, let us commit our wrongs unto God, to avenge them: The Apostle so expressly saith, Avenge not yourselves, Rom. 12.19. Rom. 12. but rather give place unto wrath: and he also directeth to whom to commit the cause, even to him who saith, Vengeance is mine, and I will repay it. Si apud illum deposueris injuriam, ultor est, (saith Tertullian: Tertullian. ) If thou lay down thy wrong at his feet, he will take up thy quarrel, and revenge it. Christ would have his disciples buy swords; yet, when time came, he forbade Peter to use it. Saint Ambrose wonders at this: O Domine, gladium emerejubes, & ferire prohibes? Lord, commandest thou to buy the sword, and yet forbiddest thou to strike therewith? What may be the reason? nisi ut prompta sit defensio, & non ultio; unless to show a readiness of defence, we may have, but not of revenge: potuisse vindicare, non voluisse; that the world might take notice, they were able to have avenged themselves, but not willing. We must be patiented, and leave that to God, to take vengeance. And howsoever Revenge be a very pleasing thing to flesh and blood; and the wicked haman's of the world applaud themselves in it; (an eye for an eye, a tooth for a tooth, a wound for a wound: & sic juvat ire per umbras: they think they shall have more content in their death, by this means:) yet such wrath worketh not the righteousness of God: and they shall find, when they come before him that must judge all, that they have wronged their souls, in taking revenge. But now I must tell you, that some Expositors make this an Imprecation; as if she desired God to judge him for her carriage in this business; and to punish him for fomenting and nourishing the handmaid in her malapertness and insolency: for so she conceived it. And thus the Septuagint render it, as if it were a prayer for vengeance. But now I must tell you that some Expositors make this an imprecation, as if she desired God to judge him for her carriage in this business; and to punish him, for fomenting and nourishing the handmaid in her malepertness and insolency, for so she conceived it: And thus the Septuagint rendereth it, as if it were a prayer for vengeance. Imprecations are fearful, Observe. 4. The impiety and danger of rash oaths and impre●ations. for they grow usually out of Passion and distemper, and that impotency that is in people to brook injuries, and subdue their tumultuous thoughts. As we see in those Israelites, who when they conceived Moses his motion to Pharaoh for their dimission, to prove the means of their vexation; they break out into an imprecation: Exod. 5. Exod. 5.21. The Lord look upon you and judge, in that you have made us abhorred of Pharaoh and his servants; and have put a sword into their hands to slay us: The mother of Micah was in such a rage, for the silver that was taken from her, that she cursed: Judg. 17. Judg. 17.2. 1 Sam. 17.43. Thus the uncircumcised Philistines in their pride, and disdain, and rage, cursed David: 1 Sam. 17. Thus Shimei cursed him also, out of a rancorous spirit, 2 Sam. 16.5. And Jeremy saith, the people cursed him, Jerem. 5. Why, but will some say, Jer. 15.10. we find the holy servants of God in Scripture to have used imprecations against others: It is true, but the Fathers will tell us. First, that they are not so much curses, as prophecies. Secondly, that they did it not in their own cause, but in Gods; and not ex livore invidiae; but ex Zelo justitiae: they did it not out of any gall of envy, but merely out of zeal of justice. Thirdly, that they were led by an extraordinary spirit, and by that spirit they also discovered those whom they cursed to be incorrigible. Why, but will some say again, do not ministers use curses against drunkards and blasphemers, and other gross sinners? yes, but they do declaratiuè, only declaring what shall come upon them if they repent not, but they have no quarrel of their own; and they do it, or should do it, as out of faithfulness, so with compassion, that any should deserve that heavy doom. For the Use then of this: It should teach us to take heed of imprecations; Application and that we may avoid those the better, we should labour to subdue our Passion of anger; for it is that which bringeth forth direful curses: it discovereth itself not only in looks and gestures, but in dreadful curses. Where can a man go that his soul shall not be vexed with the hideous execrations of men, that they send out against their brethren? the Plague! the Pox! We have not the less of both those at this time, Curse and imprecations horrid sins. for this wicked practice. Yea, they desire the confusion of others, and whom do they spare? not servants, not children, not wives, not the brute creatures; no not their own souls: how commonly do people wish God to forsake them, to judge them, to damn them! In the fear of God, let us take heed of these imprecations; if God should not be more merciful to our brethren, and us, than we are to them, and ourselves, what should become of us? And let us bridle our anger; the Apostle quickly addeth after that, be angry and sin not, neither give place to the devil: Eph. 4.26, 27. Eph. 4.26. as if that were a door that he entered by, as soon as any; and when he getteth in, how doth he put on people to cast out words of death, deadly curses, which are unfit for the mouth of any man, much more of a christian! who is called to be an heir of blessing: 1 Pet. 3.9. 1 Pet. 3. and seemeth to desire to be accounted the child of God, which cannot be, if he be given to cursing, Mat. 5.45. He pretendeth to bless God with his tongue; and will he curse his brother with the same tongue? Doth a Fountain send forth sweet and bitter waters? Jam. 3.11. Jam. 3. Oh bless, and curse not, (saith the Apostle,) Rom. 12.14. Yea, though they be thine enemies. If you do delight in cursing, you may have enough of it; for your curses against others may return upon your own head, it may come into your own bowels like water; Psal. 109.18. and like oil into your bones: Psal. 109. And God oweth you yet more, because you have loved to curse, and not to bless; at that great day of account you shall hear that dreadful sentence; Depart from me you cursed into everlasting fire, prepared for the devil and his angels. Observe. 5. Against light and frivolous attesting God, and irrevereut usurpation of his name. Again, here is one thing further; as there was want of charity to her husband in this her wish; so there may seem also to be some defect of piety towards God: for being only suspicious, and having not yet examined the truth of things; nay out of a long experience of her husband's respect to her, having reason to think the best to call upon God to judge him, or to be judge, may argue want of reverence of that dreadful Majesty of God: they must be severe occasions, and of which we are well assured, that must make us appeal to God, and call him to be a witness unto, and revenger of. Every light Passion, or suspicion, must not make us summon him, as it were, and engage him to our quarrel. There is a too frequent use amongst us, a rude and ungodly familiarity, not only with the Name of God (foisting it up and down in common communication and oaths; so the very Jews with their superstition, shall rise up in judgement against us. They held it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not expressible, and would not utter it, and we profane and sully it with common use;) but also with God himself; and upon every trivial occasion we call him to witness; and we call him to judge and revenge, and to be the executioner of our wrath: we will have him to judge where we distaste, and lay on those judgements that we have wished upon our brethren; nay we will be judges, Isa. 43.24. and he must be the executioner. So that the Lord may take up that complaint, Isa. 43. You have made me to serve with your sins: Surely there is not that esteem and awful respect of God, Application that aught to be in men's minds; for if they were persuaded of his greatness and Majesty; neither would his Name be so cheap, and trivially used; nor would he be so often called unto, for witnessing and judging: they would not mention God without fear, nor would they appeal to him, or wish him to do any thing, but upon sad and weighty consideration. Who durst be so rude, God not at all to be attested, without awful reverence. and unmannerly, and bold, as to call the King to witness, upon every flight passage? or dare say, Let the King judge this man, or revenge my wrong upon thisman? And yet thus bold are men with him that is the King of kings, and Lord of lords; that bindeth nobles in chains, and princes themselves in links of iron. Certainly, those minds are profane, that have not awe and dread of God; that tremble not to think of his dreadful majesty. Abraham, that was the friend of God, yet, speaking to him, kept his distance. And Moses, a great favourite of his; yet coming before him, did fear and quake. And Daniel, though a man greatly beloved; yet fainted, and was sick with fear, when he had to do with Him. Such awe hath been always in good minds: if they have rejoiced in him, Psal. 2.11. it hath been with reverence, according to that, Psal. 2. And certainly, whosoever they be, whose confidence eateth out their reverence, they are more bold than welcome. Preached, October 13. 1641. THE EIGHTH SERMON. GEN. 16.6. But Abraham said unto Sarah, Behold, thy maid is in thine hand. THe next event is, abraham's yielding up Hagar into the power of her mistress. We have heard how bitter Sarah was to him; how she had expostulated with him; charged him unduly; and concluded with an imprecation. S. Chrysostom, in locum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (saith Saint Chrysostom) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; What doth this adamant, now, this generous soldier of the Lord? Why, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: he giveth proof of that habit of virtue that was in him; and beareth all that had been said, patiently and wisely. And first, we will observe, that he replieth. Secondly, the manner of his reply; wherein he showeth himself, both ways, a discreet man, and a loving husband. Musculus. The first: Objurgatus ab uxere, non tacet, sed respondet, (saith Musculus:) Being chidden of his wife, he is not silent, but replieth: And he did so, for two Reasons. Observe. 1. Unseasonable silence, betrayeth a man's innocency. 1. If he had replied nothing, it would have more provoked his wife; it might have seemed a sign of contempt. It is observed of Xantippe, that vixon, the wife of Socrates, that when, upon her clamorous invectiveness, her husband gave her not a word, it madded her the more: for she interpreted it as a kind of scorn. 2. If Abraham had not answered, it would have confirmed his wife in her unjust suspicion of him; and she would have said, See, he hath nothing to reply; self-guiltiness bungs up his mouth: for, were he faultless, why doth he not speak, and purge himself? but he well knoweth, I have charged him with nothing but truth: he hath animated my maid to her base carriage towards me, and fomenteth her still in her petulancy. And therefore, cùm clamat conscientia, silet eloquentia: when the conscience is clamorous, the tongue is mute. He had reason therefore to answer, that he might clear himself. And certainly, as, in regard of the former Reason, it is a fault in a man, when he seethe another angry, to do anything whereby he may be provoked to a further measure of passion, (though some take a delight to do it:) so, in regard of the second, a man is not to be so cruel to his own reputation, as not, by a modest and sober answer, to wipe off the dirt that is cast upon him. It is not enough to say, (as the man in Jerome) Sufficit mihi conscientia mea, 8. Jerome. & habeo Deum judicem conscientiae: my conscience is sufficient for me, and I have God the sole judge of my conscience: For Job had both Testem in coelo, (as himself saith) my witness is in heaven; and he had his conscience witnessing for him: and yet he stands up against those friends of his that unjustly charged him, and would needs have his sufferings to be the punishment of his hypocrisy. And so did Jeremiah open his mouth against his adversaries: and so did Steven, and Saint Paul, and divers others. To be innocent of a crime objected, is a great blessing of God; and therefore, for a man not to stand up in the defence of his innocency, but to suffer dead flies to be cast into his ointment, and not to cast them out thereof, but to stand silent; he betrayeth his innocency; nay, he seemeth to despise so great a blessing: and he may, for the present, lie under an unjust disgrace; which, to an ingenuous nature, is no little affliction; so he may, another day, be judged pro otioso silentio, as well as pro otioso verbo, (saith Saint Ambrose; S. Ambrose. ) for that same idle silence, as well as for other idle words. It is true, we read in Scripture, that when reproaches have been sent out against holy men, they have been silent: but it was not out of a neglect of their credit, but out of some other swaying considerations, to which even credit itself was to give place. Numb. 6. Numb. 6.12. Aaron and Miriam speak against Moses, and use words of diminution: Tostatus in loc. Tostatus maketh it a question, Whether Moses were present to hear them, or no; and he thinks it more probable, that he was not present: But 'tis like enough he quickly heard of it; and yet (saith he) non legitur quod respondit; 'tis not mentioned that he answered. What might be the reason of that? Was it because he took knowledge, that God had took knowledge of it, and he would leave it to him to revenge? Certain it is, that the less a man striveth for himself, the sooner God espouseth his quarrel, and becometh his champion. Or, secondly, was there not another reason of it? namely, that if he should have made a reply, and so a contest and altercation about it, he feared it would have been matter of rejoicing to those that loved none of them all: for they did not more emulate him, than many of the people did them all. Thirdly, Quia Mosen in Ducem, Aaron in Sacerdotem, Miriam in Prophetissam, elegit Deus; (saith Ferus; Ferus in locum. ) because God had chosen Moses for a Leader, Aaron for the Priest, and Miriam for a Prophetess unto his people; to some of whom, this would have been a delight, to see brother and sister against brother; to see the Prince, and the Priest and Prophetess, clash: Therefore, rather than he would give cause of insulation to malevolent and envious spirits, tacitus voravit injuriam, Calv. in locum. (as reverend Calvin saith;) he swalloweth the injury, with a patiented silence. So we read, that when Shimei railed at David, and cursed him, he answered not, though he were within hearing, 2 Sam. 16. 2 Sam. 16. For, 1. He was a contemptible person. 2. It was no time for David, being in his flight, to answer him. 3. He saw no hope, by answering such a rabidus canis, (as the Father calls Julian) such a mad dog, Silence, in some cases, virtuous. to quiet him: and therefore he wisely forbore a reply. It may be he hath reference to this, Psal. 38. where he tells how, when men did speak mischievous things against him, he was as a deaf man, that heard not; and as a dumb man, that openeth not his mouth: he was silent. It may be, by answering them, he should have provoked them further; and therefore he would prevent their sin. Our blessed Lord, before the high-Priest, being accused, held his peace, Mark 14.61. And Chap 15. and answered nothing, Mark 14. and, Mark 15. being accused before Pilate, and the high-Priests, he answered nothing. Saint Chrysostom gives the reason; He knew he should nothing advantage his cause, nor persuade them; but inflame them further: And he would not answer Herod, Luke 23.9. when he earnestly questioned him, Luke 23. So would not he answer a word, when these did maliciously accuse him. Nay, there is one example above all the rest, (save Christ:) When railing Rabshakeh had spoken most blasphemously against God, it is said, The people held their peace, and answered him not a word; and that Hezekiah had commanded them not to answer him, 2 Kings 18.36. 2 Kings 18. It was not only to spite the railer with silence; but Hezekiah knew, by a reply, he might be exasperated, but not reform. And secondly, the rebounding of those multiplied blasphemies, might make some ill impressions in the multitude; and therefore they suffered him to lie in his own smoke. To shut up this Point: Application It is true, in such cases as these, silence is fit, nay necessary: if God may lose glory, or our brother thereby rendered the more sinful, or if no fit time or place for speaking: For it is a great piece of Prudence, to know when and where to answer. But all this hinders not, but that a man or woman, when unjust aspersions are cast upon them, may reply unto them, and make a just apology; vindicate their reputation, and do what they can, to set themselves upright in the opinion of those that misjudged them. The servants of God have done it, in all times: God himself hath put into the mouths of his Prophets, answers to those cavils and exceptions that people have made against his proceed. The Son of God himself did it, as it appeareth in the Gospel: and we may lawfully do it; always provided, we do it modestly, as Abraham did here. And so we come to the manner of his replying. S. Chrysostom. Wherein, (as Saint Chrysostom saith) is observable, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the admirable prudence of this righteous man, and the multiplied exaltation of his patiented temper; for he is not only not offended with the harsh words that were given him, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observe. 2. The piety and prudence of mild reproofs; with cautions and remedies for their contraries. he maketh a very gentle answer; and here he playeth the part of a discreet and religious man, (as I said before) and of a prudent and a loving husband. First, he showeth himself a discreet and religious man; for both discretion and religion guide a man to pacify wrath by fair and easy language; and not to irritate it further, by retorting provoking words; yea, though a man be innocent, yet he must not be passionate; and though the party incensed be justly to be reproved, The prudence and piety of mild reproofs, and answer. yet neither is that the time for sharpness. For as the Physician's rule is, Remedia in remissioribus applicanda: Medicines are to be applied, not in the paroxysm, or strength of the fit, but the abatement: So a man is not to be reproved in his career; as good talk to a man that is absent, as good talk to a drunken man: Abigail said nothing to her husband being overcome with wine, until the next morning; and as it is no fit time to reprove another in fury, so neither is harsh language the way to do it, for this adds but fuel to the fire; S. Augustine. and (as Saint Augustine saith in the like case) Quemvis correctione facis pejorem: In stead of amending him, thou wilt make him worse, and more outrageous. But there is prudence and piety in a meek answer: the Cannon shot loseth its force when it lighteth upon soft earth or wool; so the violence of anger is mitigated, when it is not resisted, but meets with a meek spirit. This is that which wise Solomon hath, Prov. 15.1. Prov. 25.15. Prov. 15. A soft answer putteth away wrath, but grievous words stir up anger, and are as oil to the flame: and so Prov. 25. A soft tongue breaketh the bones; or as it is in the original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 'twill break a man of bone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such an one as is most stiff and obdurate: a notable example we have of this in Gideon, who when he had gotten that glorious victory over the Midianites; was set upon by those of Ephraim, to charge him with ambition and pride, as unwilling to have any sharers in his conquest; the text saith, Judg. 8.1. they did chide with him sharply: Judg. 8. He could not but be sensible of the affront, where he deserved thanks, to be quarrelled for what he had done; but what did he in this case? Sure that which became a pious and prudent man: he did not upbraid them with their cowardliness, in that they did not offer themselves to the battle; mildeness a conquering virtue. or tell them that after the exploit done, every coward can be valiant; and after the fray ended none speak bigger than the fearfullest: nor doth he twit them with their unthankfulness for his good service done unto them and all the people; but he gently speaketh, and extenuateth his own act, and advanceth their performance; his was but a gleaning in comparison of their full vintage; he gives them good words, and the issue is, Verse 3. Their anger was abated towards him, (saith the text. Vers. 3. Joshua 22. ) An other example we have, in Josh. 22. When the Reubenites had set up an Altar, their Princes send a sharp message unto them; they begin with a challenge, and charge them not only with transgression but apostasy and rebellion; their words are very sharp and full of wrath; now had the Reubenites been as hot in their answer, as the other were in their charge, there had grown a bloody war, even out of a misprision; but their answer was mild and moderate; they thought with themselves, this act of ours though it was well meant, yet might be by interpretation scandalous; and therefore good reason our mildness should give satisfaction for that offence which we have not prevented: and their answer was so pleasing, that the anger of the other is appeased; and they go away with comfort and contentment: an other example we have in Abigail, 1 Sam. 25. 1 Sam. 25. when her husband had churlishly, and unworthily, and most unthankfully answered, David's messengers, that sent for a little relief and had deserved it, ex condigno, to the full, by their securing of his servants, and flocks: and that she was told what danger her husband, herself and family were in, through the justly incensed displeasure of David; away she gets her with a present unto the place where David was, and falleth humbly before him, ingenuously confessing the folly and indiscretion of her husband, begs pardon for the fault, instanceth David's merits, foretelleth his solemn praise and glory; and layeth before him the happy peace of his soul, in refraining from innocent blood: what was the issue? David relents upon this modest and wise speech, and in stead of revenge he blesseth God for sending Abigail to meet him, and her for her counsel; and rejoiceth more been vinci, quàm male vincere: to be overcome with gracious words, then to have a revengeful victory. For the Use of this: Application I wish it were taken up into our practices; for it is too customable in these days, if men see others enraged, and in their fury, they grow as furious as they; and because (as they conceive) that they have right on their side, they think than they may give as bad as they bring, and bandy word for word; and execration for execration: yea, and being heated a little, they are then become ambitious of the last word, S. Basil. and keeping the field last; though (as Saint Basil saith in an other case) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; all the reward of their victory is but sin: a man would bless himself to see the carriage of that people, how furious and passionate they are, how they scorn to yield, how earnest to overcome in a Barrating way? Cautions and remedies against common barrating. Oh, what respect is here had to the honour of God; or the credit of our profession! which should make us Doves, and not Vultures; Lambs and not Lions! What poor love do we show to our brother, while we enrage him more! what mischief do we show to our own souls, by venting our spleens! what offence do we give unto all civil persons, who much loath these uncharitable contestations! Well, to conclude this point; if we will show ourselves prudent and pious, let us seek peace, and pursue it: if we see them enraged, and they fly upon us, give them peaceable and fair language, and, by gentleness, fetch them off from the shelf whereon they stick: Violence will not do it; but Meekness will. This, it may be, will be accounted a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a poverty of spirit: but I am sure, it is pleasing unto God, and the greater maintainer of love: for Patience and Charity are put together, Tit. 2. yea, Tirus 2.2. it giveth a man great peace in himself, when, though his brother be furious, he is meek and courteous; he overcometh, without striking a stroke. Secondly, he carrieth himself as a wise and kind husband. Observe. 3. Conjugal prudence, and masculine condescension; with the contrary reproved. S. Chrysostom on the place. Abraham had well observed the acrimony and sharpness of his wives words; and withal, was conscious to himself of his own integrity, in regard of the thing objected; and how little he had deserved, at her hands, this hard measure. He might have been soon as sharp as she, and have told her her own, (as one of the Fathers lays it down:) Why, Sarah, dost thou suspect me, as guilty of the miscarriage of thine handmaid towards thee; or that I support her in her malepertness? Had I ever thought of taking this woman into my bed, but by thy motion and persuasion? I did herein respect voluntatem tuam, non voluptatem meam; thy will, and not my pleasure. Or dost thou think, that she that is so lately joined unto me, (though she be pregnant) can have more favour in mine eyes then thou, (though barren) with whom I have so long conversed? Hath not my former carriage to thee, been as loving and respective as became an husband? Did I ever, in all the time that thou hast been my wife, give thee any occasion of offence? Why shouldst thou now, after so long experience of my constant love, grow into a jealousy and suspicion of me? Thou art led by Passion, and not guided by Reason But now, that thou mayest see how free I am from what thou chargest me withal: I give thine handmaid into thine own power, to do with her as thou pleasest. Now the reason why he was so gentle to her at this time, was, First, he considered she was his wife, and as near unto him as his own flesh. Secondly, Calvin on the place. (as Calvin saith) He considered how loyal and obedient she had been unto him, all her time; she had never displeased him hitherto; and therefore this present error was the more to be born withal: the first offence, where the whole course hath been formerly fair, pleads for pardon: Even Balaams' ass can plead that, when she crushed his foot against the wall, and fell down under him: Was I ever wont to do so unto thee? Numb. 22.30. Thirdly, Conjugal love and prudence. Abraham wisely considered the strength of the temptation that his wife had: for, to be scorned and despised by an inferior, yea, by such an one, that one hath raised and advanced to what they are, is no small affliction. Fourthly, he considered also, that jealousy (which is an excess of love) hath sudden and shrewd effects. And lastly, (which is the main of all) he considered her sex; she was a woman; and Passion is incident to that sex: and therefore he bore with her infirmity. He practised that which Saint Peter afterwards gave in precept, 1 Pet. 3.1. 1 Pet. 3. for husbands to dwell with their wives, as men of knowledge; and to favour them, as the weaker vessels. And here is an high and holy example for husbands to follow, how to carry themselves towards the infirmities of their wives. Infirmities are of two sorts: Husbandly condescension. 1. Some are natural, inward imperfections; as, slowness of conceit and apprehension, shortness of memory, hastiness. 2. Outward: as lameness, blindness, deafness, or any other defect, or deformity of body. These should have pity, compassion, and commiseration, yea a greater tenderness and respect. Abraham did not love Sarah the less, because she was barren; nay, Elkanah gave his wife a double portion, because of this. Secondly, infirmities are not all transgressions and breaches of God's law; as shrewishness, waywardness, peevish sullenness. Now these, though they may be seasonably, in due time and place, touched; Prov. 19 yet, where the matter is not great, as good not take notice of them: it is the glory of a man, to pass by an offence, Prov. 19 Such a bearing there must be with the wife, and that upon the Apostles ground, she being the weaker vessel. Precious things, whereof we make account, the weaker they be, the more tenderly and charily they are to be handled: as China-dishes, and Crystal-glasses, and the like. Of all parts of the body, the eye is most tenderly used and touched. Now what things, what persons are more precious than a wife? and yet withal, a weak vessel, and therefore to be born withal. Besides, the husbands count themselves stronger: now the strong are to bear with the infirmities of the weak, Rom. 15.1. Rom. 15. we know the language of Zipporah to Moses; and we read also of his meek carriage towards her. Yea, when Jezebel had used those upbraiding words towards Ahab, and reproached him with a flatness of spirit, as if he were not worthy to sway a Sceptre; he replieth not. For the Use of this: Application It meets with some husbands in these times, who, if the wife be a little moved, they are presently on the house top, and are as passionate as they; nay grow to vilifying and depraving words; as if the wife had been taken out of the foot, and not the side: and they stand so much upon their headship and authority, that they think the wife offendeth, but they do not. But where is the wisdom that should be in those Heads? Do those dwell with their wives as men of knowledge? Are those men strong, that are subject to this impotence of passion, and show themselves rather women than men? Is this to bear with the weaker vessel; or rather, to crush and shatter, what they should but tenderly touch. In the second place, let it teach husbands, as they take knowledge of their dignity, so to learn their duty; and that is, to bear with the infirmities of their yoke-fellows. And let it be thought no digression, if I press it upon both of them. Marriage, as it is honourable, so it is a comfortable condition● yet, as sweet as it is, and as loving as possibly the parties can be; there will intervene something, that will require each others patience and forbearance. Now there be certain things, that conduce much to make the married estate a peaceable condition, and to make it an harbour unto them: where there may be peace and security, when the world, like the sea, is full of tempests. First, let them not willingly give each other offence: for offence causeth contention. Secondly, if an offence be given by the one, (if it be but slight) it must not be taken by the other: for if both be angry together, the fire will be the greater. Thirdly, if the one must be reproved, let it be done privately, and not in the observation of others. Fourthly, children or servants must not be bolstered up by the one, against the other. Fifthly, they must not twit each other with the husbands and wives of others, or with their own former wives or husbands: for comparisons, in this kind, are very odious. Sixthly, take heed of unjust jealousies and suspicions of each other: for this is the bane of domestical peace. Seventhly, they must take heed of divulging each others infirmities; which some take delight in; but it is an ungodly practice: had they any sore about them, they would be loath to talk of it: And, did man and wife esteem each other one flesh, they would be loath to reveal each others weaknesses. Lastly, in all things that may stand with a good conscience, they should seek to please each other; and rather suffer themselves to be crossed, then to discontent each other. Saint Paul makes this a mutual duty between man and wife, 2 Cor. 7. 1 Cor. 7.33, 34. and expresseth it by a word that signifieth more than ordinary care; * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth a dividing of the mind, a casting this way and that way, how to give best content. If these things be observed, there will be no bitterness in the estate of Wedlock; of which it ought to be free: and therefore the Heathens threw out of doors the gall of the Sacrifice that was slain at weddings: There will be love; yea, God will be there: Now if he be not there, there will be a fire: for, (as the Hebrews observe) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the man, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the woman: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first and last letters whereof, make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, God: if those be taken away, there is left 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, fire. Where love is not, God is not: and where God is not in the family, there is nothing but Fire; and such a fire, as God only knows when it will be quenched. Application Another thing Calvin addeth, which I will wind up, in way of Application of this Point. Abraham's family was now the Church of God: and as in his family there fell this discord; so, in the Church of God, are apt to be dissensions. It must be the care of the members of the same, to bear with each other; and quietly to take up differences, lest Religion suffer by it. It is true, that not only for the divisions of Reuben, but of Levi, are great thoughts of heart: and when some a little forget themselves, others are as violent against them; that neither will yield unto each other, but, by their altercations, make the breach every day wider; and so tear that coat of Christ, that the soldiers themselves would not divide. I am sure, it is the duty of us all, to follow after the things that make for peace: And while we do the contrary, (through Pride, or Faction, or Schism, or Ambition, or novel conceits newly drunk in) we cannot love God; for he is the God of peace and love: S. Augustine Non habent Dei charitatem, qui non diligunt Ecclesiae unitatem, (saith Saint Augustine:) They are not in unity and love of God, that love not the unity and peace of his Church: And we cannot love the Church, while we make her groan, and say as Rebekah did, upon the struggling of the twins in her womb, Why am I thus? We do not love the Faith that we profess: for these intestine differences are gravissimum Fidei excidium, S. Hilary. (saith Hilary;) the most grievous destruction of the Faith. We only gratify Satan, whose best music is our division: he doth captare inquieta tempora, even hunt after such unquiet times: they are his opportunities, his harvests; and he finds it good fishing in troubled waters; and works men not only to a defection from the Faith, but to flat atheism and profaneness. God make us wise, to foresee, in time, the dismal effects of our Civil Midianitish wars, and to prevent them. To go on: Observe. 4. Good minds will yield of their own right, for piety and peace sake. Thy maid is in thine hand, to do to her as it pleaseth thee. Why, (saith one upon the Text) Abraham might have a little more stood upon it, and have said to Sarah, Thy maid is now in another condition than she was before; she is become my wife, with thine own consent; and now she hath conceived, and that issue will belong to me: she is mine, and the child she goes withal is mine; and I must have a care of both: I may not suffer thee to have thy will of her. There is none of this; he calls her ancillam here, her maid; and yields the power of her to Sarah: She is in thine hand; do to her as it pleaseth thee. Where my Author observeth, How good minds are willing to yield of their own right, for peace sake. Gen. 13. This Patriarch had done so once before, Gen. 13. when the estates of Lot and himself grew so great, that there fell a difference between their servants, and so a necessity of parting; though it had been fit, Abraham, being the elder, and his uncle, and, under God, the maker of him, should have had the power of choice; and Lot should have taken his leave; yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, S. Chrysostom. (saith S. chrysostom) giveth him all the authority of the election, and bids him choose what part of the Country he likes; and leave him the rest. Isaac had right to those Wells which his father's servants had digged yet when the Philistims stop them up, he contends not? And though he might have kept those Wells which his own servants digged; yet when they strive with him for them, he leaveth them unto them, and digs elsewhere, Gen. 26. There was no reason that Jacob, Gen. 26. keeping Laban's sheep, should make good that which was torn of wild beasts: yet he bore the losses of it, for peace sake, Gen. 31. And Chap. 31. We see this in Nehemiah: Chap. 5. Neh. 5.14, 15. there was a certain allowance due to the Governor; yet Nehemiah would not take it, because he found the requiring of it had been burdensome to the people. Our blessed Lord coming to Capernaum, Matth. 17. Matth. 17.10. tribute was demanded of him; he first shows that he was not bound to it; but then, because he would not trouble the public peace, or give occasion of contention, (lest, saith he, we should offend them) he enableth Saint Peter to work a miracle, for the getting of money to discharge it. This was the spirit that was in Saint Augustine, and other Bishops with him, S. Augustine. in his time, as appeareth in his Book de Gestis cum merito: They were content, for peace sake, to admit of Coadjutors into their Sees: yea, pro Christi unitate, Episcopatum deponere; to preserve Christian peace, even to lay down their Government; which they did not account (as they said) perdere, but Deo tutiùs commendare; that it was not to lose their Reverend Authority, but to lay it up safer, by recommending it to God. And Saint Jerome, of Nazianzen, both in his Life, S. Jerom, l. 2. c. 9 touching Nazianzen. and on Ruffinus; that after he had taken a great deal of pains in Constantinople, and Satan stirred up some ill minds against him, who did desire his removal thence, (though others as earnestly desired his stay;) he perceiving this, is content to leave the place: Absit (saith he) ut mei causâ, aliqua simultas oriatur inter Sacerdotes Dei: God forbidden (saith he) that, for my cause, there should be the least discord among the Priests of God: adding those words of Jonah to the Mariners, Si propter ●e tempestas ista, tollite, & mittite in mare: If for my sake this great storm come upon you, take me, and cast me out into the sea. Thus did these holy Fathers resemble the true mother before Solomon; who rather giveth the living child wholly away (though her own by right) then suffer it to be divided. So they preferred the peace of the Church, before places or lives. Saint Paul might have commanded Philemon, but he shakes off his right, and chooseth rather to entreat him, Philem. vers. 8, 9 Philem. v. 8, 9 For the Use of this: Let us bear in mind that of the Apostle; Application Phil. 4.5. Let your moderation of mind be known unto all men, Phil. 4. under that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that moderation, is this yielding of our right for peace sake. We must yield our right, our own right: for we must not be so bold with that which is our brothers, unless we have authority by our place, as Magistrates; or that, by consent, businesses are referred to our arbitrement or umpirage, to do as we see fit: much less may we give that which is Gods; the Orthodox would not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not prostitute their cheap instructions; they would not suffer the hems of Truth's garment to be cut: Neither must men take liberty to give away part of God's day to profane pastime. But in our own case, it is fit that we abate of our right, for peace sake. Who hears not, with grief, those kind of passages; It is my right, and I will stand upon it, (and, it may be, the thing but a trifle;) and I will defend it as long as I have a groat? So again, Who grieves not to see men take extremities? Forfeitures of Bonds, voiding of a man's Lease, for not paying of his rent at the day; and saying, It is my right, and the Law gives it me. So again, I will make the most of mine own, to keep a man in prison, when not able to pay. It may be, these things may hold in judicio soli, but not poli; in the judgement of earth, but not in the judgement of heaven. O let us then abate of our right, for peace sake. Our Lord did so; came down from heaven, emptied himself of glory, to make peace between God and us. The holy servants of God have done it: it is Love, Charity; for that seeketh not her own. And yet there is no loss in it: for, as the Prophet said to Amaziah, when he was troubled for the hundred talents, God is able to give thee more: God is able to make up, and will, whatsoever we lost for Peace sake; when those that grasp and grope all that they can pretend any right to, (and much more;) and that will part with nothing for Peace, (no, nor for Justice sake) shall find God blow upon it, and make it uncomfortable. Lastly, Do to her as it pleaseth thee. Was not this too great a power given to his wife over the servant, considering she was now with child, and her mistress in such passion? Observe. 5. unadvised resolutions, are commonly followed with distractions Good man, what a distraction was he in! He knew nothing wherein he had offended: his wife is sharp against him; and so sharp, that he is fain to yield to that which was against his breast: To have one that was now his wife, and with child by him; and, it might be, of the promised seed, (for so he yet conceived;) and to leave her to one in her passion, that was like to afflict her in so severe a manner, that might be to the hurt of the woman, and the miscarriage of that she went withal. This is part of that punishment of his unadvised yielding to his wife's motion, in taking Hagar to wife: For, that he sinned in entertaining the motion, as well as his wife in propounding it, we shown unto you before. Certainly, when men will be taking byways, they meet with sloughs; and their own devices, prove their snares and entanglers: The best side of such courses is perplexity and distraction; and they come into those straits, they know not which way to turn them. And therefore, in the fear of God, Application let us only venture upon that which we are assured is warrantable, and which we dare beg God's blessing upon: for if not, we shall come into the briers, and we shall not know how to extricate ourselves; into such a Maze, that we shall hardly wind ourselves out: we shall toss up and down, and hardly come to an anchor; and we shall mourn to feel our unadvised resolutions scourged with such following distractions. Preached, October 27. 1641. THE NINTH SERMON. GEN. 16.6. And when Sarah dealt hardly with her, she fled from her face. HEre is an other event of the former marriage: Sarah having expostulated with her husband, and he having yielded up the maid into her power, she dealeth with her so hardly, that she flies upon it: Sarah corrects her maid, and certainly her petulancy and malepertness, and her contempt of her mistress, did deserve it. Observe. 1. Correction of servants lawful; with the several kinds and necessary cautions thereof. It is lawful for masters and mistresses, to correct where there is just cause. There is no question to be made of it. There is a correction by looks. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew signifieth the nose, (and by a Synecdoche, the whole face;) and the same word signifieth in that tongue anger, because that anger discovereth itself in the countenance. cain's countenance was cast down, when he was angry with his brother. Gen. 4. Gen. 4.5. and 31.2. and Gen. 31.2. It is said that Jacob beheld the countenance of Laban, that it was not towards him as formerly: and therefore there may be a reproof, by an angry look, by a frowning countenance; Solomon saith, Prov. 25.23. Prov. 25. As the North wind driveth away rain, so doth an angry countenance a backbiting to●●●: Therefore there is a reproof of a tale-bearer, even in the looks. Haman could read a reproof in the king's face, of his do, and a determination of his punishment, Esther 7.7. Luk. 22.61. Hest. 7. When Peter had denied his M●ster, it is said, the Lord turned and looked upon Peter, Luk. 22. Certainly there was a reprehension of him in that look: and it made a deep impression in Peter, that he was filled with confusion in himself; and therefore went out and wept bitterly. When Elymas sought to pervert the Deputy (who was prima ecclesiae spolia as Espencaeus saith; the first triumphs of the Church by the ministry of Saint Paul;) it is said that Saint Paul, Act. 13.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, set his eyes upon him; he did cast such an angry look upon him, That was his first correction: As there is approbation and love in looks, in oculis indulgentia, favour in the eyes. Jacob saith, he had seen the face of Esau, as the face of God; he discerned by his cheerful countenance, that he was pleased with him, Gen. 33. Gen. 33.10. and it is said of that man that had made so fair a progress, that Christ looked upon him, and loved him, Mark. 10.21. So there is dislike and reproof in looks; this than is one way of correcting servants, and that is by the countenance. Secondly, there is a correction by words, and such sharpness and acrimony in it, that many a man had rather endure verbera then verba; blows then bitter words: and in this way it is lawful for masters to correct servants, upon just occasion. So did Elisha first correct Gehazi by words, and reproveth him for running after Naaman for a bribe: and Moses thus correcteth his servant Joshuah, for emulating Eldad and Medads' prophesying. So David reproves Abishai, Num. 11. when he would have put him on to the taking away of Shimei's life; now he had submitted himself, and acknowledged his fault, 2 Sam. 19 2 Sam. 19 Our Lord corrects his disciples with words, when at one time he challengeth them for their want of faith; at another time for their ambition, at another time for their sleepiness and drousiness: and we see how sharp he is with Peter, when he dissuades him from his Passion, come behind me Satan, thou art an offence unto me; thou savourest not the things that be of God, but the things that be of men. Mat. 26. Mat. 26.23. and chap. 28. And so the Master that had delivered the talents, first correcteth the evil and unprofitable servant by words. Thirdly, there is a correction also by blows, which it is lawful for the master and mistress upon just cause to use; for as Solomon saith, Prov. 29.19. A servant will not be corrected with words; that is, Prov 29.19. a servant may be so obstinate and untoward, that words will do no good: and therefore there will be need of blows and stripes, of which our Saviour makes mention, Luk. 12.47. Luk. 12.47, The servant that knoweth not his masters will, shall be beaten with stripes; but he that knows his master's will, and doth it not, shall be beaten with many stripes. The Philosopher will tell us, that a man owes his servant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; work, August. lib. 19 de civet. dei, c 1. and food, and correction: and Saint Augustine saith, that a servant that is disobedient, may be corrected, verb & verbere, sive alio quolibet genere paenae, justa & licit●: both by word and action, by any kind of just and lawful punishment. Further yet, it is said of the house of George Prince of Anhault, that it was an University, a Court, and a Church: If it were a Church; we know, in the Church there must be discipline, or else, all will go to ruin. A family is a little commonwealth; now if there be not animadversion of offenders in the commonwealth, magna regna magna latrocinia, (saith the Father,) great States will be great robberies; they will be rather waste Deserts, full of wild beasts, than societies of civil men. Again, servants are in next degree to children in a family; nay according to the scripture phrase, they are children, they call Naaman father: ga●er familias, is the style of an householder, the father of the family: Mat. 8.6. the Centurion sending to Christ, in the behalf of his servant; saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my child is sick, Mat. 8. for so it signifieth: and Beza upon the place observeth, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both filiu●● & servum, both a son and a servant. Now what is required in parents towards children? Among other things to give them correction when they deserve it: not only to correct them with looks and words, but even to use the rod; Withhold not correction from the child (saith Solomon) Prov. 23. Prov. 23.13 for if thou beatest him with the rod, he shall not die: therefore a servant may, and must be corrected when there is cause, as well as set at work, fed and clothed: yea correction is sometimes as necessary as meat; for by this are the ears opened, (as he in Job saith) to instruction. For the Use of this: Application Let masters, as they have authority to correct, so make conscience of doing it, as well as of others things which they are bound to do to their servants; and let them make conscience of keeping up that authority that God hath invested them in: I can tell you of several ways whereby masters and mistresses lose their authority. First, when they are light in their behaviour, and foolish in their carriage, in the sight of their servants; or when they are excessive in the observation of their servants; Nabal was such an one, and therefore his servants despised him; and would say, he was a son of Belial, 1 Sam. 25. 1 Sam. 25.17. There is gravity required in those that be in place of government; and their carriage should be such as should render them awful unto servants. This is that which David did profess; that he would behave himself wisely, and so walk-in midst of his house, Psal. 101. Psal. 101.2. Secondly, when masters and mistresses are too indulgent to their servants, and make them hail fellow well met; when they thus let fall their authority, that servants do not know their distance; no wonder though they grow despicable: Solomon saith, He that delicate by brings up his servant, Prov. 29.21. shall have him become his son at length, Prov. 29. It is thought that this proverb hath reference to Jeroboam, whom Solomon had showed great affection unto, and had indeed tendered above the degree of a servant; and it is well known how insolent he grew: and the like may be thought of Ziba, that Mephibosbeth did use him so familiarly, that the perfidious fellow grew insolent; and even so bold, lib. de legibus. as to delate him to the king, 1 Sam. 16. And it is an advice that Plato giveth, that masters should not be familiar with servants, for they are apt to take too much heart by this; and to grow cross, in stead of obeying; Thirdly, governors lose their authority, when they are overruled by their servants, to do any thing that is unlawful, and unjust; as we see in Joash, 2 King. 24.17. that was drawn by his servants to Idolatry; 2 King. 24. and Zedechiah, who gave the Prophet Jeremy into the hands of his servants, Jer. 38.5. Jer. 38. with this base and abject speech; the king is not be that can deny you any thing, do any thing against you: thus will servants soon prove masters; and when they come to this high pitch, they will prove intolerable: for this is one of the four things that the wise man saith, the earth cannot bear; a servant when he reigneth Prov. 30. when the servants ride on horses, and the masters walk on foot: Eccles. 10. how pitiful is it! Prov. 30 22. Eccles. 10.7. Fourthy, they lose their authority when they come within the lurch of their servants; that is, when they know those things by them, that they are afraid they should reveal; and so dare not correct or punish them, for fear they should open their mouths against them: as it is said of him in Tacitus; Tacitus. validior erat apud libidines Principis, quàm ut poenâ afficeretur: he was more intimate to the vices of his Prince, then to suffer any punishment from him. Fiftly, they lose their authority, when they are so remiss, that they pray and entreat servants, where they may command them; howsoever this might be called mildeness, if they had to deal with equals; yet when with servants, it is dulness and flatness of spirit, and a forgetfulness of that power which God hath put into their hands: for the Centurion by his own speech did otherwise. I say to my servant, do this and he doth it; come, and he cometh; go, and he goeth; and so the Church in the Canticles, Cant. 3.5. taking upon her the person of a mistress, saith I charge you not to do this. Lastly, they lose their authority by not correcting of servants when there is just cause; and giving them blows when they deserve them: for what will they say? I know my master or mistress will scoul or frown, it may be they will chide, but they will not fight; and therefore the frown is easily digested, and the words are but counted wind, and so they come to despise them: but masters must know they do not perform their duty towards God; nay they betray the power which God hath given them; when they do not correct, in looks, in words, yea by blows if there be desert; and they are guilty of those further misdemeanours that their servants run into: and God hath the same quarrel with them, that he had against Eli; his sons made themselves vile, he restrained them not, 1 Sam. 2. 1 Sam. 2.12. He dealt too mildly with them, and he stroked those heads he should have wounded; he gave but only soft words, too easy a dose; for it did rather stir and irritate the humour, then purge out the humour, and therefore both he and his sons perished for it. Secondly observe, she dealt hardly with her; lib de Ab. c. 4. though she had power to correct her, yet as Saint Ambrose saith, immoderatiùs permissâ ultione utitur; she useth lawful correction unlawfully, immoderately: and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemeth to import she humbled, The root in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only Cal. sign. respondere; but in piel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duplicat sensum or afflicted her: for it was used in the former Chapter, Vers. 13. to set out the affliction that Abraham's seed should have in Egypt, which was with great rigour, as appeareth, Exod. 1. We than cannot but take knowledge of this in Sarah, and so in any master or mistress, immoderately to correct servants. The taskmasters in Egypt did cruelly beat the Israelites, if they fell short of their work, Exod. 5. And for this cruelty of both Pharaoh and his taskmasters, God gave in charge to Israel, Levit. 25. Levit. 25.43. that, in regard they had been servants in Egypt, they should not rule over such with rigour. Exod. 21.20. And we shall find, Exod. 21. that if a servant died under his master's hand, when he corrected him, (though he did not intent to kill him) he was to be punished: and if he did smite out an eye or tooth; he was to make him recompense, vers. 26. And because he foresaw that men would be prone to too much cruelty in correcting, he set the number of stripes, which might not be exceeded, Deut. 25.3. And 22.6. Deut. 25. The Lord was ever against Cruelty toward the very brute creatures: Exod. 23.19. he would not have them seethe a kid in the mother's milk, Exod. 23. and Deut. 22. therefore he would not have them take the dam with the young. In his Commendatur Clementia & Humanitas, (saith one;) In these things are Humanity and Mercy recommended. If they must not be cruel to beasts, much less to men. God opened the mouth of Balaams' ass, and she taxeth her master for striking her, Numb. 22. Numb. 22. Were the mouths of beasts opened now, what cause were there to inveigh against the rage and fury of some men against their beasts; who lay on them, and torment them, and torture them in that manner, that it yerns a man's bowels to observe! Well, the Lord having such care of beasts, surely he would not have servants used cruelly and inhumanely. For the Use of this: Application It meets with those that show too much rigour towards servants: When they correct, they know no mean: they lay on, as if they had brute creatures to deal withal, nay stocks and stones: Yea, they will take any thing that comes next to hand, be it never so hard or sharp; and thus, oftentimes, wound, and bruise, and lame them, and disable them all their days; yea, sometimes they give such strokes as take away life. Do those think that they deal with their own flesh? for, we are all made of one blood, Acts 17. Act. 17. Do they think their servants bear the superscription of the Great Caesar, as well as they? Did not one hand create them both? Did not one Christ redeem them both? May not the servant stand as high in the favour, as the master? And is not the servant heir of the same glory? Have not they a Master in heaven? who, if they do not to their servants that which is just and equal, will call them to an account for it, Colos. 4.1. Col. 4. Do they know what may befall their children, when they shall come to be servants unto others? For they are not sure (for all the means that they leave them) but that they may come into that condition; and so may feel the like cruelty from others, that their parents have showed to others. Observe. 2. The prudence and discretion of Corrections; with their contraries. In the second place, let it be an instruction to all masters and mistresses, to be wife and discreet in correcting of servants. Now this discretion consisteth in these things: First, there must be a fault, else there will be more hurt done, then good, (besides the unrighteousness of it.) If a corrasive be laid where there is no sore, it will make one. A man must not correct, to show his authority, and that it may be known he is a master: this is that which is called correcting according to their pleasure, Heb. 12. Heb. 12.10. This is naught; there must be a cause, and the must be fault made known to the servant, whom a master doth correct; he must be convinced of it, as we see God dealt with our first parents, and with Cain, before he punished them. Secondly, discretion is seen, in putting a difference between those men that correct servants in years, and servants under years. And again, it is fittest for the master to correct the man-servants, and the mistresses the maids; as we see Abraham here gives Hagar into the power of her mistress. Thirdly, discretion and wisdom is seen, in the order of correcting: Correction by words, must go before correction by blows: and if words will do, the other needs not. And he that doth thus, imitateth God, who doth rebuke and chasten, Rev. 3. and showeth, that, like God, Rev. 3.19. Lament. 3.33. he doth not punish willingly, Lam. 3. Physicians, before they give a strong potion, will give a preparative: and Chirurgeons will take all courses, before they use burning or amputation. Fourthly, discretion is seen, in the manner of correction. 1. That it be in love: All things should be done in love, 1 Cor. 16. 1 Cor. 16.14. and therefore This, which carrieth in it a show of anger. God doth thus: and we must correct with a desire of the reformation of the party; and therefore, 2. We must join prayer with it: I do not mean, a formal and set prayer; but a lifting up of the heart to God, that he will be pleased to make that correction useful to the party. 3. Correction must not be given in passion: for, when one is disturbed by passion, there is a mist comes over the understanding, and it is apt to blind Reason. Seneca tell of Socrates, that, Seneca. being incensed against his servant, he deferred to correct him, saying, I would beat thee, if I were not angry. O that we could rob this Egyptian of this jewel! how shall he rise up in judgement against such governor's, as, in the height of their fury, in the very paroxysm, fall upon servants; and care not what they do in their rage. 4. People should correct with reflecting upon themselves, and calling to mind their own sins, by which they have much more provoked God, than their servant hath them; yea, and justly punisheth their contumacy towards him, with the servants negligence and disobedience to them. Again, they should think how they would be used, if they should offend; and therefore they should do as they would be done unto; and then they would correct with compassion. Lastly, discretion and wisdom in correction is seen, in observing a right measure; it must be given, according to the nature and quality of the offence, (as you heard before, out of the Gospel;) there be fewer and more stripes. If it be but a fault out of weakness, or in advertencie, or ignorance, an easy reproof will serve the turn: if it be a wilful error, it requireth more: If it be an offence against God, if it be scandalous, if it be often committed, the more severity is to be used. Still, a wise man poenas irrogat aequas, gives proportionable correction. And this is according to God's example; who, (though he doth reward ultra condignum, beyond all desert; yet) punisheth citra, Ezra 9.13. less than any merit; as Ezra saith, Chap. 9 I wish these things may be observed: for people are apt to turn a duty into a sin; and correct so, that they make themselves liable to God's correction. Shall I add a little more, without the challenge of a digression? A master may use a servant hardly, not only in regard of Correction, but in other things; which I wish may be taken knowledge of. First, in regard of Food, they may use them hardly; when, out of a miserable humour, they will not allow them enough to fill their bellies. It should seem, the master of the Prodigal dealt so with him; for he was fain to eat husks with the swine. Or, secondly, when they give them enough; but it is of such stuff, that they buy for cheapness sake, and is scarce man's meat; yea, that which is musty and unsavoury: This is fearful. The good housewife provides meat, and wholesome meat, Prov. 31. for her family, Prov. 31. And the Prodigal could say, that, in his father's house, the hired servants had bread enough. Secondly, Masters may use servants hard, in regard of apparel: the good housewife, again, provides clothing for her servants, Prov. 31. But we see how ragged and tattered the servants of many be, who are known to be of that ability, that they could provide better for them, if a base, and fordid, and miserable spirit did not insoul them, and that their conscience were not still tied up in their purse. Thirdly, they may use them hardly, in regard of labour, when they put them upon employments above their strength; which was the Egyptians usage of the Israelites: but that cried to God, and drew down wrath; and therefore let masters take heed of the like cruelty, of using servants like horses, yea worse: Yea, and denying them seasonable rest; which is another way of ill usage: and one end that God had, in ordaining the Sabbath, was, that the servant might rest; and therefore they are contrary to God, that will defraud servants of their rest, whereby they should repair their spirits, and refresh their bodies. Lastly, masters and mistresses may deal too hardly with their servants in time of sickness. The king of Syria had so much care of his servants infirmity, that he commends him, by letters, to the king of Israel, 2 Kings 5. Matth. 8.6. 2 Kings 5. and the care that the Centurion had for his sick servant, is set down, and commended, Matth. 8. But these times are full of such as the Amalekite was, who left his servant, because he was sick, 1 Sam. 30.13. 1 Sam. 30. had not David lighted upon him, he had perished. send them to some outhouse, and take no further care: I know that those people would take more care of their beasts; some will take care in such a case, but it shall be at the poor servants cost; if they have not present money, if they recover, they will abate it of their wages, is this to undo heavy burdens? or rather is not this to make the burden heavyer? Or if they will pay it themselves, yet they mutter and grumble, and say they make themselves sicker than they are, and they may rise if they will. So that the poor servant is more troubled with these discontented speeches, then with his own sickness; and so forceth himself to strive above his strength, even to his undoing. I could tell you of some other kinds of hard dealing with servants; as when masters and mistresses will not teach their servants that, for which they come; if they do, when they are near out of their time, and think they will part from them; they will disgrace them, and disable them; and whereas they should send them away with encouragement and reward (if they have been faithful;) for so God commanded, they must not go away empty, Deut. 15. Deut. 15.13. they will malign them, and envy them, and do them the worst offices they can: Laban could have been content Jacob should have stayed with him still; and therefore if he go away, he will not only vex at it, but pursue him with hostility. I could speak of hard usage of servants, while their wages are either detained altogether (which is no less than a crying sin, Jam. 5. which entereth into the ears of God, Jam. 5.4. and doth interpellare pro vindicta, solicit him for vengeance;) or else detaining them so long, that it moveth them to filch and steal, to supply their necessities. Do these masters and mstresses in these several ways of injustice, consider that which the Apostle minds them of, Eph. 6. That they have also a master in Heaven: Eph. 6.9. Job durst not despise the cause of his servant, Chapter 31. 13. 14. because if he did, he did not know how he should answer God, when he did visit; Oh think of this, when you use your servants with rigour; how you will be able to give account for this, when God riseth up to judgement. But I have held you too long in this. I come therefore to something else; for we have not yet done with Sarah, sharp correction. May we not further take knowledge, First, of great inhumanity in her, Observe. 3. Severity oft degenerateth into inhumanity. that would be so severe to her servant being now with child; such a one (though there be just cause of displeasure) is to be the object of mercy and compassion: and in all times it hath been held cruel and inhuman to use such harshly, to beat or strike them, when they knew them to be pregnant, as being a double hurt, both to the party herself, and the issue she went withal: we have God's law, Exod. 21. That if one did hurt a woman with child, Exod. 21. ●●. he was to be severely punished: our law is so merciful, that if a woman be convicted and be found with child, her punishment is respited till she be delivered. It was the cruelty that Elisha tells Hazael he shall practise in Israel: To rip up women with child, 2 King. 8. and so Menahem, 2 King. 15. ripped up the women with child: and in that bloody persecution under Q. Mary, we read that a woman great with child was brought to the stake, and that her womb burst in the flames, and they took the child, and threw it in, and burned it with the mother. It is true, this was an excess of cruelty; but to do wrong to a woman with child, by beating her (though it be a lesser degree) is bad enough; Application and I wish all people to take heed how they be guilty of it. Observe. 4. The fickleness and instability of popular Affections. Again, let us observe with Musculus, the change of Sarahs' passion: how full was she, not long since, of desire to have issue, though by her maid? how earnest was she to persuade her husband to yield to this course? as a woman free from all jealousy, she puts her maid into the bosom of her hushand; and now to see, how passionate she is: why did she not bear with the miscarriage of her maid, for the hope she had now of issue by her, she having conceived? See (saith my author) nihil stabile in humanis affectibus: no thing is constant in humane affections; that which we seem now most arciently to desire and affect, after a while we despise and tread under our foot, the wind doth not sooner shift from one point to another, than men's affections are mutable; there is as much constancy in the moon, as in them. When Jacob cometh to Laban, he is his bone and his flesh; and he is so just, that he shall not serve him for nothing; and when the time of payment comes, he substituteth one sister for another; he changeth his wages ten times, and he hateth him in his heart. Can greater love be in a brother and sister toward a brother, them was in Aaron and Miriam toward Moses? and yet we see this great affection turned into emulation. How kindly doth Saul speak to David in the cave? and how doth he beg his favour to his posterity? and yet suddenly after, he is pursuing him for his life: after Am●on hath satisfied his desires upon Thamar, it is said, the hatred was greater with which he hated her, than the love wherewith he loved her; 2 Sam. 13.15. 2 Sam. 13. How passionate was David for the water of the Well of Bethlehem? yet, when he had it, he would not drink it, he poured it upon the ground: the people that came out to meet our Lord coming to Jerusalem, cut down boughs from the trees, and spread their garments in the way; and within a few days after, the deadly enemies of Christ; and had nothing in their mouths but, Crucify him crusifie him him; how were those at Lystra, taken with Saint Paul, insomuch that they would have offered sacrifice to him, as to a God▪ and within a while after stone him: and so those Barbarians at Malta account him a murderer, and by and by, esteem him a God. We now love things, and by and by we loathe them; now we make much of things, and anon we cast them off; as we do with nosegays, wear them all day in our hands, and at night throw them away: we do admire some persons, and after a while we deprave them: we are pleased with this and that thing, and on a sudden distaste it; and, it may be, know no just reason for either. It is a great part of our natural corruption, that we are swayed by Passion; constant in nothing, but Inconstancy. And therefore we should pray for God's grace to guide us, that those which should be our servants, may not be our masters: that we may wisely desire, and love, and rejoice; and then we shall not alter, but upon just cause and ground. Thirdly, How easily people abuse the power that is given them! Observe. 5. Most men are apt to act to the extreme of their authority, if not exceed it. Abraham had given power to his wife, to correct the insolency of her maid; and see, she exceedeth terms of moderation. Yea? (thought she) hath my husband given me leave? I will lay it on, to some purpose. The taskmasters having authority from Pharaoh, we see how they raged against the poor Israelites: No question, they exercised their power to the full; nay, it is probable, that they exceeded their commission, or else the people would not have complained to Pharaoh against them. You see how glad the Jailor was to have Saint Paul put into his hands; and we see how harsh he was towards him: he was only bid to keep him safely, and he putteth him into an inner prison, and makes his feet fast in the stocks. Socrates telleth us, that the Officers of Julian did vex the Christians, Eccles. Hist. lib. 3. cap. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, beyond the commands of the Emperor; which he coming to the knowledge of, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he over-looked: and when the Christians complained of it, he turned them off with a flout, saying, that they were taught to bear afflictions patiently. And we see in the world usually, if men get but into a Place, (though but a mean one) and that they know they have a power, they will not only do, but . Some, out of a pride of heart, because they will show themselves what they are; and some, out of a sinful officiousness, and subservience to others humours, whom they think to please by their busy do; they are apt to do things they should not do. And when we see a revengeful man, that hath gotten power into his hand, we shall be sure to find him to stretch his power and authority to the farthest, for the wreaking of his own spleen and malice. When Pilate bid the high-priests take Christ, and judge him according to their law; you may well think, that if they could have entertained this offer, they would have done it, and made use of it to the full, for the punishing of him whom they hated. For the Use: Whatsoever the power is, that is granted us over others, Application let us use it fairly, and let us not do all we may do; for than we shall be apt soon to do that we should not do. They that will live at the extent of their power, they will quickly transgress their limits; And it is dangerous walking on the very brink of the river. Moderation in that power which is committed to a man, hath ever been held praiseworthy. Secondly, it should teach those that are in place to derive power upon others, not to trust passionate, and proud, and revengeful men with it: for, being transported with passion, and not knowing how to keep a moderation, they are apt, with Phaeton, to burn the world. Observe. 6. Rigour and severity, end commonly in prejudices, and manifold inconveniences. 1 Sam. 25.10. The last clause in the verse, containeth the flight of Hagar: And this event, oftentimes, hath too severe correction of servants by their governor's. I do not justify Hagar in it; nor can any be justified that practiseth it: But, I say, thus it falleth out, that too rigorous correction setteth servants going. Nabal could say, when David sent for some relief, 1 Sam. 25. There be many servants that break away from their masters; and no question, but many of them, through rigorous usage. Whether Shimei's servants did so upon the same ground, or no, I cannot say; but they ran away, 1 Kings 8.30. 1 Kings 8. But sure I am, many do so in these days: nay, the cruelty of masters hath made some, not only to run away, but to do worse; to kill master, or to kill mistress, or children, or to fire the house; and other outrageous acts, that are not to be named. For the Use of this: Application Let masters and mistresses take heed of cruelty, and rigorous severity. The Apostle would have masters to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to forbear threaten, Ephes. 6.9. Eph. 6. He doth not absolutely forbid threatening, but calleth for a moderation therein. Now, if they must be moderate in threaten, then certainly in blows: for, excess this way, is offensive to God, and, it may be, prejudicial to a man's estate, in forcing away a servant: yea, it may be the undoing of the servant; as Hagar was in the way, by this flight, to have been undone, if the Angel of God had not met her. Use your servants fairly. Satyrus, in Athenaeus, was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Good to servants, because he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because he was kind and indulgent to his servants. Let Christians affect this title: let them perform that which is equal and just to their servants: Let them make much of them when they do well, and, when they do ill, let them correct them; but let it be in love, and with moderation, and never immoderately. Let them but think of what they have done against God; and that if he were extreme to mark what is done amiss, how they are not able to abide it: if he should deal with them after their sins, and reward them after their iniquities, they should even suck out the dregs of the vial: they should not only be beaten with rods, but with scorpions; and suffer the punishments both of this life, and that which is to come. Oh be ye therefore merciful, as your Father in heaven is merciful; and be such masters to your servants, as you desire to find God a Master to you. Preached, Novemb. 3. 1641. THE TENTH SERMON. GEN. 16.6, 7. And she fled. Vers. 7. And the angel of the Lord found her. WE told you, that it was ill in her mistress to use her so hardly; but yet she cannot be justified in her flight. That now remaineth; and the Point is, That though masters and mistresses be rigorous, Observe. 1. Flight of servants not justifiable, by any hard usage; having more lawful remedies. Psal. 123.2. yet servants must not flee away. A servant is to yield both active and passive obedience. First, Active, in performing the lawful commands of them. David makes it the property of a servant, to look to the hand of the master; and of a maid, to look to the hand of her mistress, Psal. 123. Thus did Eliezer, the servant of Abraham, Gen. 24. and the servant of Elijah, 1 Kings 18. and the Centurion's servant, Matth. 8. he said to one, Go, and he goeth; and to another, Come, and he cometh; and to another, Do this, and he doth it. On the other side, it was wicked in Ziba, who, being commanded by his master to saddle the ass, went away, and did it not, 2 Sam. 19 and so in Jobs servants, who, being called, 2 Sam. 19.26. would not answer, Job 19 Secondly, there is a passive obedience required of them, and that is in regard of Correction and Reproof; and that not only in looks, when they are browbeaten, as we say, and frowned upon, and that anger appears in the countenance; but also, when it is in words. Tit. 2.9. The Apostle chargeth this upon servants, Tit. 2. where he will not have them to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to answer again. Not but that a servant, when he is unjustly challenged, may reply, so he do it seasonably, and modestly; as we see David did to Saul in the cave, 1 Sam. 24. 1 Sam. 24. But servants must not rashly, spitefully, in a spirit of contradiction: yea, they must patiently rather endure words. Yea, thirdly, if it come to blows, they must endure it. 1 Pet. 2. Servants, 1 Pet. 2.18. be subject to your masters with all fear, not only to the good and gentle, but to the froward, those that be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, harsh and rigorous; they that will not only frown and talk, but lay on, and that severely; for he speaks presently of buffeting. And we see how patiently Joseph endured imprisonment, Gen. 39 Gen. 39.20. Psal. 105.18. yea, fetters, and iron chains, Psal. 105. And the Collator tells of a certain religious young man, who, having a blow given him by his governor, that was heard to the farthest part of the room, where many were assembled, he was so far from murmuring, that he did not so much as change his countenance; but, holding his tongue, was as modest and humble in his behaviour, as if he had not been smitten at all. Now this patiented enduring, is flatly against fleeing, as Hagar did here. For the Use of this: Application It meets with divers servants in these times, whose stoutness is such, that they will not endure any kind of Correction: If it be but in frowns, you shall have them as sour as their masters and mistresses; and they will pout, and lower, and vie with them in this way: If it be in words, they will presently chop Logic, and bandy word for word, without any modesty or sobriety: And if it come to blows, by no means they will endure this; they scorn to be beaten, they came not for that end; and therefore they will struggle and strive with master or mistress; yea, sometimes, even strike again; and if they cannot make their party good, than they will run away; as she here in our Text. Why, (will some say) Why should any one be subject to the unlimited humour of another? We may be misused, and maimed. I answer: Where masters and mistresses be unreasonable in correction, Servant's flight unlawful. and make a practice of it, it is lawful to seek redress, by means of friends; and if that will not do, it is lawful to seek to the Magistrate, for his help: but for any ill usage, it is not lawful to run away. And therefore, in the second place, though it be durus serme to servants, an hard saying, that they must endure correction at the hands of their governor's; they must digest it: And there be many things to help them in the swallowing of this bitter Pill; divers of them are pressed by S. Peter, 1 Pet. 2.18. in the former place, 1 Pet. 2.18, and so forward. First, he saith, If the punishment be deserved, there is no great thanks in suffering: Quae venit ex merito, poena ferenda; That mulct is to be born patiently, that cometh deservedly. Secondly, but if we suffer unjustly, than it is thankworthy; and glorious, to be patiented. Thirdly, it is acceptable to God; and surely he will remember to reward us for it. Fourthly, he saith, We are hereunto called, vers. 25. Our Christian calling requireth to turn the other cheek, Matth. 5.39. Matth. 5. to give place to wrath, Rom. 12.19. to overcome evil with goodness, vers. 21. And if Christians must show such patience to all men, even to their equals; how much more, servants to masters? Fifthly, he maketh servants, by this, conformable to Christ, who being reviled, reviled not again; and suffering, threatened not, but committed himself to him that judgeth righteously. There may be added to all this, sixthly, that a servants patiented enduring of correction, may be a means (through God's mercy) to work the star to more mildness and greater gentleness for aftertimes; whereas sullenness and impudence doth more incense and harden him; and maketh him upon the next occasion, more violent. Greg. lib. 1. dialog. Saint Gregory commendeth one Libertinus, who having a stool thrown at him by his Abbot (with which his face became blue and swelled,) he took it so patiently (confessing it to be his own fault and not his master's cruelty;) which patiented carriage of his, so wrought upon the abbot, that he became a very mild man; and so saith Saint Gregory, humilitas discipuli, magistra facta est magistri, the patience of the scholar became the successful instructor of his hmaster Lastly, let it be remembered by servants, that when upon correction they fly away, they add but one sin to another; and if they think to be revenged on their masters this way, it is worse; and what a poor revenge is it, to hurt ones own soul, to be revenged on another! this was the practice of Thamar towards her father in law. Fearful it is, when we will revenge ourselves; nay hurt ourselves, yea our souls, to hurt another's body; such wrath worketh not the righteousness of God. One other Use of it: And that is to us all; we censure servants for impatience under their corrections; I would we would reflect upon our own carriage towards God, when we are in the way of sin; we are told of the judgements of God that will inherit it, we regard it not, we will do what seemeth good in our own eyes; and yet, when we suffer for it, we murmur, and repine, and take on, as if we had hard measure: we are apt to expostulate with God, why am I thus? and wherefore is this come upon me? and our hearts boil up with tumultuous and discontented thoughts against him. Thus what we find fault withal in servants, we practise in ourselves; we despise Gods comminations, and yet are vexed when we suffer for our transgressions; we might have prevented it, and yet angry when punished for it. But more of this hereafter. We come now to the third part of this Chapter, from the beginning of the seventh Verse, to the fifteenth; wherein is contained the Angels meeting with Hagar, being fled from her mistress. Secondly, his questioning with her about the cause of her flight. Thirdly, the direction he gives unto her, upon the discovery of that cause. Fourthly, his prediction concerning the child that she went withal. In the first of these (laid down in the seventh Verse) we may observe two things. First, that the Angel of the Lord found her. Secondly, where he found her; by a Fountain of water in the wilderness; by the Fountain in the way to shur. S. Chrysostom on the place. For the former, that the Angel found her; Saint chrysostom would have us here observe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the kindness of God, that he overlooks not, or despiseth any: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though she were but a servant, yet (saith he) this was not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not so much in regard of her, as of just Abraham, by whom she was with child; God would take care of her, out of respect to him; and this is a truth, Observe. 2. Wicked persons oft far the better for their relation to the righteous. That the servant fares the better for the master's sake; and the child, for the father's sake. God is good to Solomon for David's sake, yea to Rehoboam: yea even to Hezekiah long after; for he faith, he will defend Jerusalem, even for David his servant's sake; the whole company for one good man's sake, as we see in the ship where Saint Paul was, Act. 27. A neighbour, for a neighbour's sake; and as spiteful as the wicked of the world be, against the Godly that come amongst them; and as desirous as they are to be rid of them, they far the better for them; and were it not for their sake, they should be soon be consumed: and whensoever God shall gather these flowers, the weeds will soon be rooted up; whensoever he removes these pillars, the building will be ruined. Application When Lot is gone out of Sodom, we know what followeth: it might make the wicked so wise as to make much of godly people, for whose sake they far the better; they are pledges of their peace, and the pawns of their tranquillity, when they persecute and hate them; they, like mad men, wrong their best friends, and they cut off the right hand with the left; and they hasten but their own judgement, by seeking to extirpate them; they are a blessing wheresoever they come; by their presence, by their prayers, they do good, and stand in the gap to divert God's wrath. But I stand not upon it. Observe. 3. Of the good offices the good Angels do us: touching guardian Angels, and the duties we are to return them Psal. 34.7. and 91.11. The Angel of the Lord found her. If this were a created Angel, we see what good offices those blessed Spirits do for men. First, they do reveal things unto them, as we see in Daniel, and Saint John in the Revelation; and so to Saint Paul, Act. 27. Secondly, they direct men what they shall do, as we read the Angel did Philip, Act. 8. Thirdly, they protect them from danger, they pitch their tents about God's people, as we read, Psal. 34. and Psal. 91 and they carry them in their hands, that they hurt not their foot against a stone. Fourthly, they bring them out of danger, as the Angel did Saint Peter out of prison, Act. 12. Fiftly, they comfort them after troubles, as we see Luk. 22. Sixthly, they revenge them on their enemies, Exod. 12. and so the Angel of the Lord slew in the Host of Sennacherib, an hundred four sure and five thousand in one night. Seventhly, they convey the souls of God's people to happiness, as the Angels carried the soul of Lazarus into Abraham's bosom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith Saint Chrysostom;) and a sweet burden too, S. Chrysostom. an acceptable service unto them; yea they take care of their dead bodies; as Moses: there was a contestation between Michael and the devil, about the body of Moses. In a word, they are ministering spirits sent forth to minister for them that shall be heirs of salvation, Heb. 1. It is not to be said what good offices they do for God's people, Heb. 1.10. both privately and positively. For the Use of this: First, Application it lets us see the happy and honourable condition of God's servants; David having said, Psal. 34.7. that the Angel of the Lord pitched his tent about them that fear him, he addeth, Verse 8. Taste and see how gracious the Lord is: to wit, in allowing of his children so glorious an attendance. It is accounted a great matter of state in the world, to have a large train of followers, in silks and gold chains; alas, this is but beggary to the attendance of God's people. It was a great favour to poor Mordecai, to have Haman the King's favourite to wait upon him when he road through the city; what honour then for a poor man that is the child of God, to have those glorious sons of the morning, those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (for so they are called;) those gods to wait upon him? the very little ones have their Angels, Mat. 18. Mat. 18.10. and Solomon in all his magnificence and royalty, S. Bernard, super Psal. 91.11. was not like one of these: Saint Bernard upon the Psalm 91. Qui habitat, loseth himself in this meditation upon those words; He hath given his Angels charge over thee: Quis? Quibus? de Quo? & Quid mandavit? Who? to whom? concerning whom? and what is it that is here commanded? Deus mandavit, & Angelis suis mandavit, & de te homine mandavit, & ut custodiant te in omnibus viis mandavit: Domine Quid est homo! 'Tis God that hath commanded, that hath commanded his own Angels, his Angels concerning thee, I, and to keep thee in all thy ways; Lord what is man! Secondly, this should be a comfort to God's people in regard of those many afflictions that they are like to meet withal in the world; they have a good guard. The question concerning guardian Angels. It hath been a question much disputed, whether every man hath his particular Angel. And it cannot be denied, but that most of the Greek Fathers, and many of the Latin, and all the Schoolmen; yea, and some of the late writers, and those of the Protestant party, have gone this way: taking encouragement from Mat. 18.10. and Saint Peter's Angel, Act. 12. but what should we need to trouble ourselves about it, when not only one, but many Angels, wait upon every child of God: And they are all ministering spirits, sent forth for their good: there is comfort then in this: it is true, we see not these good Angels our guardians; no more do we the evil ones: and yet we doubt not, but they are ready to do us hurt; why then do we question the good done to us by the other? If our eyes were opened, 2 Kings 6. as Elisha's servants were, 2 Kings 6. we should see, that there are more with us then against us. Thirdly, let us carry ourselves fittingly, in regard of those glorious spirits that are still about us. Saint Paul adviseth the women to carry themselves decently in the Church, 1 Cor. 11.10. because of the angels, 1 Cor. 11. If we may grieve the Spirit of God by our evil conversation, Ephes. 4.30. surely we may grieve these blessed spirits: If they joy at our conversion, Luke 15.10. Luke 15. they must be grieved with our badness; and we may make the service they do us, tedious unto them; yea, for them going. I know, we may do too much to the Angels, and that is, in adoring them, in invocating them, and making our prayers unto them; a thing condemned in Scripture; and so in the ancient Council of Laodicea, Ne adoremus Angelos, We may not worship Angels. Their juggling tricks of adornemus Angulos, will not fit their turns; Let us adorn the corners of the temple: Binius Concil. In the Greek, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Binius cannot but acknowledge it Angels, (though he put Angulos, in the corner, as a different reading.) Again, they are servi Dei, the servants of God, and may not have their Master's honour: Nay, they are conservi, our fellow-servants; and upon that ground, the Angel refused adoration from Saint John, Rev. 10. Rev. 10. Now, as I say we may give them too much; so we may give them too little, while we will not show our reverence unto them, by an holy carriage; but distaste them, S. Basil, in Psal. 34. by our profaneness. Saint Basil saith, upon Psal. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: As the smoke driveth away Bees, and noisome smells the Doves: so will our sins profligate and put to flight these guarding-Angels. Fourthly, let us learn of the glorious Angels, that as they are willing to serve us, so we should be willing to do good offices for our brethren; and though we be above them in place, yet to serve them in love. Thus we, that look one day to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the angels, should be like them in This. Yea, we have a greater example, and that is from the Son of God himself, that emptied himself of glory, and came as low as the form of a servant, and stooped as low as the Cross, to do us good. If he had stood upon his dignity, where had our Salvation been? Therefore, Let the same mind be in us, that was in Christ Jesus. Observe. 4. God's Omnipresence, and man's vain concealments. Some do think, that this was not created Angel, but the Son of God himself, the second Person in Trinity; who did, in the Old Testament, appear oftentimes to holy men. And the reason of this conceit is, because he saith, vers. 10. I will multiply thy seed exceedingly; which is the work of God, and not of any creature. But this is no convincing argument; for such words might be put into the mouth of a created Angel, as speaking from God. But be it so, that it was God himself that found Hagar, it will help us to this Observation, (as one hath it upon my Text;) God can find out people in any place. For, saith my Author, Abraham, no question, after he miss her, (out of his love to her, especially to the child she went withal; and, it may be, out of worse, for the scope that he had given to his passionate wife) sought for her in every corner, but could not light on her: Though he could not, yet God findeth her; being in all places, nothing can escape his eye and observation. Am I a God at hand, and not a God afar off? Jer. 23. The Rabbins call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jerem. 23.23. The Place, by way of excellence; or, Place: not that all things are in him, ut in loco, as in their place; but that he fills all places. And another saith, He is a Sphere, whose Centre is , God's Omnipresence. and his Circumference no where. He is intra omnia, & extra omnia; supra omnia, & infra omnia, saith Saint Gregory: Within all things, and without all things; above all, and beneath all things. It is true, he is sometimes said to come unto a place, and to departed out of a place; and to descend: but we must know, this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as the Greek Father saith) a condescension to our weakness; for he changeth not place, who filleth all places: but it is to be understood of the manifestation of himself, by the effects of his Mercy or Anger; and so, only, he is said to come or departed. Now for the Use of this: It should teach us all, to take heed of sinning against God, Application upon hope to convey ourselves from him. Whither shall I go from thy Spirit; or whither shall I flee from thy presence? Psal. 139. Psal. 139.7. etc. If I ascend up into heaven, thou art there; if I make my bed in hell thou art there: if I take the wings of the morning, and dwell in the uttermost parts of the sea, even there shall thine hand lead me, and thy right hand shall hold me. If I say, Darkness shall cover me, even the night shall be light about me; yea, the darkness hideth not from thee, but the night shineth as the day: the darkness and the light are both alike to thee. Men may by flight escape the judgement of men; but they cannot escape God's hand: As he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, many-handed; and heavie-handed; so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, long-handed, and can reach us at the greatest distance. Jonah thinks he hath dealt subtly, in getting into a ship, and going to Tarshish: but God knows his flight, and overtakes him. It is a strange infatuation of men's minds, that they should think they can either conceal their evil facts from God's knowledge, or their persons from his punishment. It seemeth to be the thought of those wild ones in Job, and the ancients in Ezekiel: But it is a foolish thought; for, Ezek. 8. all the ways of men are before the eyes of the Lord, (say both David and Solomon;) he knoweth all their natural, all their moral actions; and he needs no information, for that which is done in the most private cabinet, or darkest vault. And for men's persons, they are not hid from him: Thine hand (saith the Psalmist) shall find out thine enemies; Psal. 21.8. and thy right hand shall find out those that hate thee. And therefore I renew mine Exhortation. Let us stand in awe, and sin not: for if we sin, upon a presumption that we shall conceal either our actions or persons from God, it is a forlorn hope; our iniquities will find us out, (as Moses told the Beubenites:) and we that have sinned secretly, may (perhaps) be punished openly, in the eye and observation of others. The second thing is, the place where the Angel found her; In the desert, by a fountain. A great way had this poor woman wandered; and, after a good while wandering, the Angel meeteth her. He could have met with her, and spent that reproof upon her which afterwards he doth, quickly after she removed from Abraham's house, in the beginning of her flight: but he letteth her alone (saith Musculus upon my Text) for a certain time, Musculus in locum. till her proud stomach was a little come down, and that now her necessity had abated her spirit, and that she began to bethink herself: What, have I (for a few blows, for which I cannot say but I gave the occasion) cast myself into this exigent? Am I in a place destitute of comfort and relief? What shall become of me? I shall either be a prey to wild beasts, or else perish with famine. Observe. 5. Affliction bringeth in more guests unto God, thou doth Prosperity. Jer. 4.24. God oftentimes spareth dealing with people for their faults, till they be a little pinched with the effects of their own error. For, while they are in their heat, they have no ear open to instruction; but when they smart a little, than they will be docible. Jerem. 2. the people of Israel are compared (by the Prophet) to a wild ass used to the wilderness, that snuffeth up the wind: In her occasion, who can turn her away? They that seek her, will not weary themselves; that is, they will hold it vain to run after her: but in her month they shall find her. So the people were so impetuously set upon their lusts, that there was no speaking to them; all admonitions and threaten were spent in vain upon them: but yet in their month, when they should come to be in pain with that which they carried in their womb, they would then be more pliable to instruction. Job 33.14, 15, etc. Elihu saith, (in Job) that God speaks once and twice unto men, and they perceive it not; in a dream, in a vision of the night. Those be easy ways, Chap. 33. but then, vers. 16. He openeth the ears of men, and sealeth their instruction: that is, he dealeth with them by way of correction, and so openeth their ears: and the reason of this, he giveth in the next verse, to be the abatement of men's pride: their proud hearts must first down, and then they will lend an ear; and, as it followeth, vers. 22. When the soul draweth near to the grave, then is the messenger of peace gracious unto him. When Israel is in her jollity, Hosea 2. Hos. 2. she will hear of none but her wanton lovers: but being a little punished, and finding thorns in her way, than she saith, She will return unto her first husband; for than it was better with her then now. Hosea 5.10. So, Chap. 5. God saith, I will return unto my place, till they acknowledge their offence, and seek my face: in their affliction, they will seek me early. And the next words are, Come, let us return unto the Lord; for he hath torn us, and he will heal us. How mad was the Prodigal upon the satisfaction of his voluptuous humour. No thought of father, or father's house, till all was spent: But when he came to be pinched with famine, than he began to think of returning. When Paul was in his full career, there was no talking to him; he was mad upon his way, as himself saith: but being thrown from his horse, he trembled, and was astonished; and then he began to listen: nay, God suffereth him (for the more mollifying of him, and fitting his heart for the impressions of his grace) to be three days in terror of mind, without use of his eyes, without sustenance. For the Use of this: Let us acknowledge the wisdom of our good God, Application in dealing with us: He sees our disposition, how, in our jollity, we harken not unto him; we forget both him and ourselves: and therefore he changeth his hand, and suffers us to come into some strait, before he will parley with us: yea, it may be, he lets us continue a good while in perplexity; for upon the first laying on of the rod, it may be, we will stamp and chase; but when it still lies on, and (like the bird caught) we struggle but only to our further entanglement, we lie quiet, and then our spirit comes down, and God may have some reason at our hands. It is like enough, that this Hagar in our Text, when she broke from her mistress, came away in such a passion, that she cared not what became of her, rather than stay there; and her mistress should see how little she cared for her service: But by that time she is bitten with weariness and want, she becometh more pliable. God knoweth how to take down the stoutest stomach: and though they storm and rage, (when touched by him) and be like a wild ball in a net, Isai. 51.20. Isai. 51. yet he will humble them at last. When one hath struck a great fish, he plungeth and flounceth: well, the Angler gives him line, and lets him weary himself, even till he may be taken up with the hand of a child. And let us all learn to submit to God's courses; let him do with us what he will: let us be content that plaster lie on, (though it smart) till it have done the work. We must be softened, before we can be moulded. God is the Physician and Healer of his people, and he knows the fittest means and season for redress. Again: He found her by a fountain of water in the wilderness. See, Observe. 6. Such is God's goodness, that his mercies are still interwoven with extorted judgements. (saith my Author) In desert reperit fontem, she finds a fountain of water in the desert. She was weary and thirsty, in this vast and uncomfortable solitude; and now she findeth a fountain to refresh her: And what could be more acceptable to her, at this time? This is the goodness of God, that in the midst of anger, he remembreth mercy, Hab. 3. He correcteth in judgement, not in fury, Jer. 10. Hab. 3.2. Jer. 10.24. Though this woman deserved to have tasted more deeply of that cup, yet God mingleth some comfort with it: In measure will he debate with his children, Isai. 27. Mercy lays hold upon his Justice, Isai. 27.8. and suffereth not his whole displeasure to arise. All the ways of God are interweaved with mercy; yea, the very damned in hell find this: Application for though a greater judgement could not befall them, extensiuè, in regard of continuance, (for it is everlasting;) yet, intensiuè, he could lay more upon them: he could lay more upon them than they suffer. Secondly, we may observe again, Observe. 7. God can supply comforts unto the most desolate places and cases. That God is able to furnish us with comforts, in the most desolate places: and when men think their case most dark and desperate, he can make light break out. In deserto fons; a fountain even in the desert. When Jacob is full of grief, and lieth in the open field, and hath heaven only for his canopy, and an hard stone for his pillow; God refresheth him with a sweet vision. Joseph is sold into Egypt; and yet, even there, he finds good entertainment: and when he is cast into prison, there also he finds favour: And he finds cause to call his first son Manasseh, because God had made him to forget his trouble; and his second, Ephraim, because God had made him fruitful in the land of his affliction. When Moses is exposed to Nilus, there is one takes him up, and gives him a liberal education. When Elijah fainteth under the juniper-tree, 1 Kings 19 there is meat provided for him, 1 Kings 19 Did the children of Israel want any thing, in the vast wilderness? There is a fourth to the three children, even when they are in the fiery furnace. S. John, in the place of his banishment, hath his Revelations. How many of us have found friends, where we lest looked for them and comforts, where we lest expected them! Application And therefore, let none of us distrust the care of a good God, who can furnish out consolations, in our greatest perplexities; and can give us that which shall sweeten our bitter Potion: he that can give honey and water out of the stony rock; he that can make a dry stock bloom, and blossom, and bring forth ripe fruit: Why then do we doubt, O we of little faith! There is yet another thing: By the fountain, in the way to Shur; which (as S Jerome observeth) was directly in the way to Egypt, her own country. So that Expositors do collect, that, by her taking this way, she was purposed to return to Egypt, and so to renounce the true Religion that she had embraced; and so, Sus ad volutabrum, (as the Apostle saith;) The sow to the wallowing in the mire. And here we see, Observe. 8. The fearful events of Discontent; with the Christian remedies thereof. What fearful events of discontentment there sometimes be. She was so vexed at the sharp correction of her mistress, that she is not only neglective of her body, what misery that come into; but regardless of her soul, that she is ready to relapse into her old way of Idolatry. This is too often seen: When people are discontented, they take strange courses. Saul is so vexed that he hath no answer, by Urim, nor the Prophets, that he runs to the witch of Endor for counsel. David is so discontented at saul's continued pursuit of him, that he casteth himself among the Philistims; which (if God had not been the more merciful) had been the next means of his confusion. Jacob is so discontented for the loss of Joseph, that he will not be comforted: And so Rachel, for the loss of her children, Jer. 31. Tamar, out of a discontent (as I told you before) maketh herself a whore, Jerem. 31. to be revenged of her father in-law ●●●hophel is discontented to see his counsel rejected, that he goes home, and hangeth himself. And how many ●●d instances have we had, in the like kind! People, upon discontentment, and some sharp affliction, have laid violent hands upon themselves. And for that particular of apostatising from the Faith, Tertullian. Tertullian saith of Valentinus, that missing of a Bishopric, he took it so ill, that he set on foot his desperate Opinion. And so Julian, (against whom S. Augustine writes) Theodoret saith, S. Augustine. Theodoret. being discontented for missing of the like preferment, turned Pelagian. And upon the same ground, we have known, in these later times, both Clergymen and Laymen, to turn Papists. And Theodoret telleth us, how Arrius, out of his envy and discontentment at the preferment of Alexander, that good man, set on foot his devilish Tenet against the Consubstantiality of the Son with the Father. The Use is this: That we pray to God for his grace, Application that we may bear afflictions patiently: for if they work upon us too deeply, the devil is a subtle adversary, and (as the sons of Jacob did by the Sichemites) he will fall upon us while we are sore; he will bring all our sins to our remembrance, and aggravate them by all possible circumstances; and he will do what he can, to make us injurious both to our bodies and souls. God knows, we are too much flesh, the best of us; and when our sins and afflictions make too deep impressions in us, Satan hath such a fast friend of the flesh, that they join hands together, and put us on to that which is both against Reason and Religion. Yea, let Ministers and others speak unto them, it is with them as with the children of Israel, when there was an improvement of their vexation, Exod. 6. Exod. 6.9. They harkened not to Moses, for anguish of spirit, and cruel bondage. We grow careless, and care not what door we go out at, what issue comes of it. Oh that we could but admit of these thoughts in our afflictions: Who are we, that we should not sometimes have occasion of discontentment! And why should we look always to fail with wind and tide? Are we better than our fathers, and others of God's people? 2. Have we not deserved that God should change his hand? 3. Hath not God the chief stroke in all afflictions; and dare we murmur against his dispensation? 4. Hath not he promised, that if we patiently submit to our trial, and accept of the punishment of our iniquity, (as the phrase is, Levit. 26.) he will do us good? 5. Levit. 26. Is this the way to cure our grievances, to run into further evils; and because the body is afflicted, to hurt the soul? Is not this, when God hath made us sick, to make the devil our Physician? Oh let us in patience possess our souls, Kiss the rod, and wait the issue which God will give to our temptation. Preached, Novemb. 9 1641. THE ELEVENTH SERMON. GEN. 16.8. And he said, Hagar Sarahs' handmaid, whence camest thou? HAving showed where the Angel found Hager; now we come to that which he said unto her: and it containeth, First, matter of question. Secondly, of admonition. Thirdly, of prediction. In the first we have, First, a compellation of her, by her name, Hagar. Secondly, by her condition, Sarahs' maid: and a double question, whence camest thou? and whither goest thou? and than followeth her answer, upon which comes in his admonition, or correction. To begin with the first, And he said unto her. Have Angels tongues? Saint Jerome did a little too hard press that place, 1 Cor. 13. Though I speak with the tongues of men and Angels, and would have them men as Angels to have tongues; 1 Cor. 13.1 but on the 1 Cor. 13. he seemeth to acknowledge in the Apostles words only an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a supposition or concession, a Si quae sint Angelorum linguae; if at least Angels have any tongues: some conceive the Apostle to use that phrase by way of excellency, (as if he should have said,) though I were of the most excellent elocution, and had even an Evangelical expression, and had not Charity, it were nothing; which well suiteth with a like phrase in the 78. Psal. 78.25. Psam. Man did eat Angel's food, speaking of Manna: not that the Angels do feed upon meat, but that Manna was so excellent, that it was fitting for no less than Angels: certain is is that they are Spirits, and spiritual substances, and have no tongues; we might as well give them hands: and 91.10, 11.12. because it is said, Psal. 91. He shall give his Angels charge over thee, to keep thee in all thy ways; they shall bear thee in their hands: or eyes, because it is said, They always behold the face of God, Mat. 18.10. Phil. 2.10. Mat. 18. or knee, because it is said, Phil. 2. That every knee shall bow, of things in heaven. Well, it will be then asked, how this Angel did speak to Hagar? And it is answered, in corpore assumpto, in a body assumed, that was framed for him for this negotiation: in such bodies assumed Angels did truly and really sit down, and walk, and remove from place to place; did truly eat meat set before them, and did truly speak, so that their words were audible and intelligible to those with whom they had to deal; though there be great dispute, de colloquio Angelorum inter se: how one Angel doth communicate his conceptions unto another; yet there is no doubt made of the truth of imparting themselves to men and women in bodies assumed. That which may be observed hence, is that which we touched but in one word, the last time; and that is, The condescension of the Angels to the service of man, for his good. Observe. 1. The condescension of the Angels, and how they conversed here with men. For it is not, by far, so much for the greatest nobleman, to put on the habit of the meanest servingman; as for those glorious Spirits (the sons of the morning) to assume an humane body; and why should we think much to abate of our height, and descend from our altitude, and be serviceable to others? The wife of Theodosius, lib. 12. cap. 24. (as Nauclerus tells the story) did not think it any disparagement unto her, to go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, into the Hospitals, and there not only to touch the pots, and taste the broths of the diseased, but to hold the pots unto them, yea with her own hands to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to do all offices of maids and servants: and the like might be found in those noble women that Saint chrysostom mentioneth, Procula, Pentodia, & Sylvania, who thought not much to wash the feet of the Saints; and held those feet more honourable, than the heads of the profane. Again, the Angels in assuming bodies, and so speaking and conversing with them, did comply with men's necessity; for if the people could not look upon Moses, when God put that splendour upon him, till he vailed himself; men could endure much less, the glory and splendour of Angels, if they were not clothed with a body: when they have thus appeared, it hath stricken a great terror into people; Gideon thought verily, upon the appearing of the Angel unto him, he should die, Judg. 6. and so thought Manoah the father of Samson: Judg. 6. and 13 and when the Angel Gabriel cometh to the blessed Virgin, he is fain to begin with fear not, Luk. 1. and so to the shepherds, Luk. 1.30. when the Angel of the Lord appeared unto them; The glory of the Lord shone round about them; they were sore afraid: and he is fain to say unto them also fear not, Luk. 2. and 2.9 10. So when the Angels stood by them in the shape of men, in shining garments, they were afraid, and bowed down their faces to the earth, Luk. 24.5. Now to shut up this point: If the sight of an Angel be too excellens sensibile, Application too excellent an object, which we say, destruit sensum, that it destroyeth the sense; how unable should we be to behold God we should be oppressed with his glory. When Peter saw that glory of Christ in the transfiguration, he spoke he knew not what, and was sore afraid, Mark. 9 Mark. 9.6. Moses his request was, to see God's glory: he answereth him, that no man can see his face and live; yet he gratifieth him so far, as to see his backparts, being put into the cleft of a rock, and with an hand upon his face. All which intimateth the imperfect sight we have of God in this life; and how unable we are to behold his full glory: Oh let this work us to a reverence and fear of this great God, and to stand in awe of him, and not to sin against him; for if he be full of glory to those whom he loveth, how fearful shall his presence be, when he cometh in wrath to be revenged of men! no wonder though they then desire the hills to fall upon them, and the mountains to cover them from his sight. But to come to the compellation: First, he calleth her by her name, and then he mentions her condition; he knew her name, and he knew her state. Observe. 1. The great perspicacy and knowledge of the Angels, yet limited: and how far inferior unto Gods. S. Augustine. Great is the knowledge of Angels. What by their sublime reasons, and experience. Secondly, what by their own observation. And thirdly, what by God's revelation unto them. The schoolmen, from Saint Augustine, ascribe to them a twofold knowledge: Matutinam & vespertinam, the morning and their evening knowledge (the one far exceeding the other,) they dispute subtly of their knowledge of all individual things; of the mysteries of Grace; which the Apostle saith, they desire to look into: of the several actions of men, and things that fall out in the world; I dare not follow them in their way, neither would it be to your edification to acquaint you with their niceties; let it suffice us, that the Angels are of great knowledge; the Philosophers could call them Intelligences; they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, scientes, creatures of knowledge and Dionysius saith, they have, Deiformem cognitionem, a knowledge that though it come short of God's knowledge, yet it cometh nearer by far unto it then the knowledge that men have, though they be never so understanding. 2 Sam 14.20. The woman of Tekoah saith to David, 2 Sam. 14. My Lord the king is wise, according to the wisdom of an Angel of God, to know all things that are in the earth. The Angel of the Lord that appeared to Moses, calleth him by his name; Exod. 3. and so doth that Angel that was sent to Daniel, call him by his name; and so doth that Angel that came to the blessed Virgin, Act. 10. Luk. 1. so doth another Angel call Cornelius by his name, Act. 10. and he tells him of the house of Simon the Tanner at Joppa, where Peter lodged. And that Angels know, and observe the actions of men, is plain by that which the Apostle hath, 1 Cor. 11. 1 Cor. 11. where he wisheth women to carry themselves orderly in the congregation, because of the Angels. The Use I will make of this, is only thus much; that if the knowledge of Angels be so great, Application how great is the knowledge of God He knows the names, and conditions, and actions of all men, He calleth the stars by their names; he knoweth all men, Universos ac si singulos, all men as well as any one singular man; yea he knoweth more than any Angel can do; not only our down-sitting, and uprising, but our thoughts, and those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, long before they be minted, as David saith, Psal. 139. and so, Deut. 31.21. Psal 139.2. Deut. 31.21. I know their thoughts even now (saith God) what he will do, before I bring him into the land which I swore. And if Angels or Men may come to know the thoughts of men, yet there is a broad difference between God's knowledge and theirs: For, First, he knoweth them of himself; they, by revelation from him: So Samuel could tell Saul all that was in his heart: 1 Sam. 9.19. And Elisha could tell Gehazi what was in his hypocritical heart, 2 Kings 5. 2 Kings 5. And Saint Peter could discover the hypocrisy of Ananias and Sapphira, Acts 5. And there were those, in the Primitive Church, that had the spirit of discerning, 1 Cor. 12.9. But that phrase of the spirit of discerning, showeth, that they discerned not men's hearts, of themselves; but by the special work of God's Spirit: so that if they had not ploughed with God's heifer, they had not known the riddle. But now, God knoweth the retired thoughts of men, of himself. Secondly, God only knows the hearts of men certainly; others, only conjecturally. Counsel in the heart of a man, Prov. 20.5. (saith Solomon) is like deep water: but a man of understanding will draw it out. Natural wisdom and sagacity, is like a bucket let down into a Well, to bring up the water of it. But this is but guessing, in comparison of God's knowledge, which is certain and exact. And should not this now teach us to beware of Hypocrisy? Application Psal. 12.2. of having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Hebrew phrase is; of being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as Saint James calleth it,) being double-minded, of halting before God? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 4. All things are naked, and dissected, Heb. 4.13. and anatomised in his presence. Though we may impose upon credulous men: (Absalon may blind his father's eyes, with pretending the paying of his vows in Hebron; and the people may be conceited well of Jezebel, when she proclaims a fast; and Jehu may make Jonadab believe, that he is full of zeal for the Lord of hosts; and the wisemen may think, that Herod doth truly intent to worship Christ:) Yet God knoweth what a treason Absalon is plotting; what a murder Jezebel is contriving; that Jehu's heart is not upright; and that Herod intends not servire, but savire; to worry, and not to worship him. He cannot be deceived with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a form of godliness: 2 Tim. 3.5. hypocrisy he hates as hell: hypocrites shall have the lowest place, and the hottest therein: the wicked servant shall have his portion with hypocrites. If we be sincere, God will bear with many imperfections, as we see in Asa: but if we be hollow, though we make never so fair a show, (like painted sepulchers) God sees our rottenness within. We are not hid from our own consciences; they can challenge us for our hypocritical dealing: and if our consciences condemn us, God will, much more; and he will twice hate us: for, Dissembled Holiness is Double Iniquity. In the second place; he calleth her Sarahs' maid. He calls her not (as Masculus well observes) abraham's wife, but Sarahs' maid. Herein is couched a secret reproof of her fault: It should seem, she had presumed upon that relation she had to Abraham, being his wife; and had forgotten her condition of a servant, and therefore hath carried herself insolently and malepertly towards her mistress: And when for that her mistress had corrected her, her stomach riseth against it, and she scorneth to be used as a servant, now she is a wife: But we see, when the Angel reckons with her, he styles her by the title of Sarahs' maid. Observe. 3. Whatsoever man is, of his own and others; God is an impartial Judge of all, both men and actions. Whatsoever conceit people have of themselves, and their actions; God censureth them as they are, and judgeth them with righteous judgement. The sons of Jacob thought they did well, in revenging the dishonour done to their family by the Sichemites, in the deflowering of their sist●● but the Spirit of God, in the mouth of Jacob, calls it, as it was indeed, cruelty, and cursed rage; and telleth them, they had dishonoured Religion, and made him and his family noisome to the inhabitants of the land. Saul had a conceit, he should have thanks from God, for sparing some of the Amalekites goods, to offer a sacrifice unto the Lord: but Samuel, from the Lord, styled his fact, as it deserved, disobedience and rebellion; and maketh it as bad as the sin of with craft. Jonah thought he had reason for his passion, when God spared Nineveh: but the Lord tells him, He did not well to be angry, (Jonahs' words spoke not that which was right;) it was his distemper, that he should cavil at God's work: and he convinceth him of it by Reason: for, if he would have had his gourd spared, how much more should that populous city be preserved? Peter thought he spoke like a loyal servant, when he dissuaded his master from his passion: but Christ censures it, and discovereth Satan in him. The Pharisees were conceited of their own wisdom: but our Lord calleth them foolish and blind, Matth. 23. Matth. 23. James and John did think they did well, when they called for fire from heaven upon those unhospitable Samaritans: but Christ censureth it in them, and tells them, They did not know what spirit they were of. And when Saul thought he ought to do many things against the Name of Jesus of Nazareth; then that same Jesus from heaven telleth him, that his zeal was persecution of him, Jerem. 17.9. in his members. The heart of man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, deceitful above all things; and such a guile is in it, that it is apt to think it doth well, and deserveth commendation, when it is worthy of reproof. We are apt to call that Magnanimity, S. Augustine. which is Hastiness and Insolency; that Studium scientiae, a desire of Knowledge, which, Saint Augustine saith, is a sinful Curiosity: we think that to be Liberality, which is Riot and Prodigality: we think that only to be Neatness and Cleanliness, which is Pride; and that a lawful Policy, which is a devilish Matchiavilianism; that to be Fortitude, which is Fool-hardiness and Rashness; that to be Thriftiness, which is base Niggardliness, and sordid Covetousness; that to be Good fellowship, which is Excess and Riot; that to be Zeal, which is a fiery; furious, indiscreet Impetuousness and Vehemency, that, in stead of hearing the house, is apt to burn it: those practices of some, Coloss. 2. that seem to express nothing but Humility, the Apostle styleth Will-worship, Coloss. 2. and those doctrines that seemed to relish of nothing but Mortification, 1 Tim. 4. the Apostle calleth the Doctrine of devils, 1 Tim. 4. Now then for the Use: Application This being the guile of our own hearts, and Satan complying with it, who can transform himself into an angel of light, and set a fair gloss upon naughty wares; we must not rely upon our own judgement, but bring things to the Beam of the Sanctuary, and there weigh them. The Word of God ever giveth right judgement: God seethe not as man seethe, nor judgeth as man judgeth: 2. Cor. 10.8. and he is only approved, whom God commendeth, (saith the Apostle, 2 Cor. 10.) Secondly, it may be fit for those that have power of reproof of others, when they see them lifted up above that which is meet, to abate the tumour, by remembering them of their condition. He calleth her here, Sarahs' maid; so she had been, nay so she was still, for all she was Abraham's wife. Is a Child saucy with the Parents? He must be told, that he is a child, and must keep his distance. Is a Servant insolent? He must be minded; what it is to be a servant. Samuel telleth Saul what he was in his beginning, and how God raised him; yea, and for the present, he was but tenant at will; God could turn him out, not only his government, but his life. And, Psal. 82. Psal. 82. lest Princes themselves should be puffed up with that, I have said ye are gods; he mindeth them they are but men, S. Bernard. and shall die like men. Saint Bernard was afraid that Eugenius should be puffed up with his high dignity, and therefore he mindeth him, that, in his height, he was Villicus, & non Dominus; but a Steward, not the Lord of the house; and therefore must not carry himself as a lord over God's heritage, as Saint Peter saith: yea, he must ever be subject to the higher powers: for, Qui conatur excipere, conatur decipere; he that endeavoureth to exempt, endeavoureth to deceive. And thus he would ballast him, that, like a tottering vessel, he should not be overset. Yea, when we see in men a spiritual pride, in regard of inward endowments, we are to mind them of their natural corruption: that Jebusite that will still dwell within them, they are flesh, as well as Spirit; and, by means of that, if they have laudem, they have jahem; their defects as well as their deserts; and their best actions are imperfect; and if the Lord should be extreme to mark what is done amiss, they were never able to abide it. And again, to tell them, that, if they conceit too highly of themselves, they are blind, and poor, and naked, as Christ told the Church of Laodicea: yea, that God is better pleased humilitate in malis, quàm superbia in bonis; with humility in evil, then with pride in goodness: that he likes better a poor, than a proud spirit; an humble Publican, than a boasting Pharisee. Thus the pot must be cooled, when it is ready to run over; and thus must people be told of their defects, when they will vaunt of their perfections. Yet further: There being a reproof couched in these words, as you have heard, and so you will find in the words following: yet we may see, in this mild compellation, it is a Pill wrapped up in Sugar: The Angel doth not take her up in bitter terms; Now, you Runaway, what do you here? your proud spirit must needs rise up against your mistress, that had done you so much favour: and when she did chastise you for despising of her, you must take you to your heels. None of this; but only, Hagar, Sarahs' maid. Certainly, he had respect to that affliction she was now under; desolate, and destitute of all worldly comfort; and therefore he would not be rigid towards her. Besides, it may be she had in part recollected herself, and did repent of her foolish carriage, and therefore he beareth the more gentle hand over her. And this is a good example to those that will reprove: Observe. 4. Rigour and roughness not to be used to those that are already sensible, and humbled for their faults. Gal. 6.1. That when people are under some pressure, and that they are become, in some measure, sensible of their fault; they should not be too rigorously handled. So did Moses, oftentimes, by the Israelites: and so did Samuel by the people: and so did the Prophet by Jehoshaphat: and so did Peter by those he preached unto. It is true, that people are to be told of their sin, and not to be spared for the affliction that is upon them; nay, that is the fittest time to use reproof; and if they have some sense of their fault, yet they are to be reproved, that they may be brought to a greater measure of humiliation: but yet it must be done in love; a man must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, set in joint the part that is dislocated, with an easy hand, without bitterness, and foul terms, in the spirit of meekness; that they may see, their shame is not intended, but their amendment. Nihil tam spiritualem medicum probat, quàm alieni morbi tractatio, S. Augustine. (saith Saint Augustine;) Nothing so proves a man a spiritual physician, as the gentle curing of another's malady. If a man be not his artsmaster, he may prove corrosor, in stead of correptor, a consumer, in lieu of a chastiser; and he may make a new wound, in stead of healing the old; or else make the old worse. And for the Use of it: Application Too many such there be in the world, who (having no pity of the afflictions that people lie under, nor yet of that sense that they have of their fault,) fly out in such terms, even Shimei's language: Thou murderer, Thou man of blood, Thou son of Belial: They are so sharp, that they set the soul further off from God, that they should draw nearer to him; It was the gross fault of Jobs friends, that they had no regard to the heavy load that was upon him, nor yet to the acknowledgement of his righteous dealing; but rated him, as one that had been an hypocrite all his days, and that he was justly made exemplary. We must not do as the sons of Jacob did by the Sichemites, fall upon them when they are sore, and slay them right out; but, like the good Samaritan, they must (finding the man wounded) pour in wine and oil, and help to cure him. Certainly, the severest Reprehension must be ministered in love and affection. But to come to the Questions, which are two: Whence comest thou? Whither goest thou? But first, we must know, Observe. 5. Ingenuous acknowledgement often preventeth, still mitigateth punishment. that the Angel moveth not the one or the other, as being ignorant of either: Non ignorando quarit, sed ut responsionem eliciat; to draw from her an ingenuous answer and confession. And this course hath been often used. God himself saith to Adam, Where art thou? It is not so much interrogatio, as increpatio; not so much an interrogation, as an objurgation, (saith Saint Ambrose; S. Ambrose. ) a reproof of him: He seemeth to be ignorant, that he may bring him to an acknowledgement of his sin. Where art thou, was not so much (saith that Father) In quo loco? in what place? as In quo statu? in what condition: Quo te perduxerunt peccata? whither have thy sins led thee? Quod Deus fugis, quem ante querebas; that now thou fleest God, whom thou didst seek before. And so he dealt with Cain; he asketh him, Where is Abel thy brother? Ignorantiam simulat, ut confessionem urgeat, (saith the Father;) he dissembleth his knowledge, that he might bring him to confession. So Elisha questioneth Gehazi, Whence he came: not but that he knew where he had been, and what he had done; but he would have had from him an acknowledgement of his fact, and the foulness of it, 2 Kings 5. 2 Kings 5. So Peter questions with Ananias and Sapphira, whether they sold the land for so much: not that he knew it not, but that he would have it from their own mouth, that they had done it, and offended in doing of it, and so their acknowledgement might have prevented their punishment. The Use that I will make of it, is but this: That seeing God knoweth perfectly what we have done, Application we should be free and full in the confession of our faults; for hereby we acknowledge God to be omniscient. And therefore, when Joshua would have Achan confess fully, he saith unto him, Josh. 7. Josh. 7.20. My son's give glory unto God; and namely, the glory of his omniscience: Thou seest already, that the depth of his knowledge; is greater than the depth of thy deceitful heart; confess thy sin therefore unto God, even the whole circumstance of the matter. A malefactor would not conceal any thing from the Judge, if he were certain the Judge knew all. 2. Hereby a man showeth his dislike of his own evil, and that he favours it not, while he doth not conceal it, but reveal and discover it fully. 3. Hereby a man disposeth himself to the pardon and remission of his fault: for, if we confess, it is just with God to forgive our sins, and to cleanse us from all unrighteousness, 1 Joh. 1.19. 1 Joh. 1. But on the other side, Solomon saith, Prov. 28.13. He that covereth his sin, shall not prosper. And we shall see that Job disclaims the covering of his transgressions, as Adam, Job 31.33. and hiding his iniquity in his bosom, Job 31. The Lazar, to stir compassion in those that pass by, layeth out his sores to the full: So should men confess their sin, and make it as sinful as may be. Annescis quid sit contrahere peccatum, ubi speras remedium? (saith Saint Ambrose: S. Ambrose. ) Dost thou not know what it is to contract sin, where thou dost hope a remedy? 4. Lastly, it is but a fruitless thing, for a man that hath to deal with an Allseeing God, to seek to hid his sin: for he knows it, and can set all a man's sins in order before him. Or to tell them in gross, as Nabuchadnezzar told his dream; I dreamt; so, to say, I have sinned, is vain: for he perfectly understandeth each particular. But I shall have occasion to speak more of this, upon the last clause. The Questions. But now for the first Question, Whence comest thou? It is not barely an enquiry from whence she came; but withal, a secret intimation of the happiness she had deprived herself of, by coming from the place where she was: as if he had said unto her; What folly was in thee, to leave Abraham's family! Wert thou not there beloved of Abraham? though thy Mistress were a little sharp, his affection was able to make a compensation; and, through his mediation, thou mightst have been preserved from all ill usage for aftertimes. Hast thou not left the comfort of thy soul? For thou wert in that family which was the Church of God, and where thou didst enjoy the Ordinances of God, which did serve to build thee up unto salvation: Thou hast, even as Cain, banished thyself from the face of God: for there he is, where his Worship is truly exercised. Again, Art thou not come from the society of godly persons, which is a special contentment to a good soul? And further, Though thou hadst no care of thyself, yet thou shouldst have been regardful of the child thou goest withal: for, what hath the poor infant deserved, that it should, through thy passion, be deprived of all the comforts it might have had, in so good a place? And what wrong hast thou done to Abraham, that did solace himself in thy conception, and comforted himself in the hope of this issue? We see then, Observe. 6. The want of usual comfort, occasioneth a sensibleness of sin. Gen. 3. The way to humble people, in the sense of their evil, is, to make them know the good they have deprived themselves of, by their irregular courses. God, in questioning with Adam, Gen. 3. makes him see what an happiness he had lost, by harkening unto the voice of his wife, and she unto the serpent Satan had told her, that their eyes should be opened, to know good and evil: and so they were indeed; for they saw the good that they had lost, and the evil that they had plunged themselves into. Samuel laboureth to bring Saul to remorse for his fault, by showing unto him how he had lost himself out of God's favour, besides the loss of his Kingdom. And so Jeremiah worketh upon the people, Jer. 5. he telleth of the former and later rain, Jer. 5.25. and the fruitful seasons that they had formerly had: but their iniquities had turned away these things, and their sins had withholden good things from them, vers. 25. What is the reason that Israel returneth to her first husband? She remembreth, that it was better with her, while she continued with him: By wandering, in her affection, toward strangers, she found the miss of the comforts she formerly enjoyed, Hosea 2. Hosea 2.7. And the Prodigal began to be humbled, when he thought of the abundance of his father's house, and how fully he fed there, where the very hired servants have bread enough, Luke 15. The Church of Ephesus, Rev. 2. Luke 15. Revel. 2.5. is wished to remember from whence she is fallen, and to repent. The liberties that God's people had enjoyed in Jerusalem, humbled them, insomuch that they say, Psal. 137. Psal. 137.1. By the waters of Babylon we sat down and wept, when we remembered Zion. Miserrimum est, fuisse foelicem; the most miserable thing in the world, to have been happy. And therefore for the Use: Let this be practised, to bring men to be humble; Application let us make them sensible of what they have lost. I dare appeal to the sad experience of many a Christian, who having been carried into some evil course, by the strength of tentation, and there kept by the power of Satan; how, when he hath come to recollect himself, he hath mourned for the comfort he hath formerly enjoyed: he apprehended God's favour; now he seethe his face clouded towards him: he had joy in his spirit; now there is heaviness: he took delight in God service; now he is dead unto it: he could come with boldness to the throne of grace; now he is afraid to appear before God: he had peace in himself; now nothing but disturbance. Had he not known so much of God's comforts, this present state could not have been so troublesome; but now he mourneth and weepeth, and crieth out, with David, to be restored to his former joy, and he will never more return to folly. The second Quere is, Whither goest thou? What way canst thou make for thyself, in this desolate place, in this vast wilderness? Nay, certainly the Angel knew that she was minded to return into Egypt, her own country; and therefore, in the Quere, he would insinuate the danger that she casts herself into: as if he had said, Thou hast ill provided for thy body, by thy forsaking of thy mistress house: for there is nothing to be expected here, but hunger and death: But thou hast worse provided for thy soul. Hast thou left the Church of God, to return to that wicked place again? Wert thou in mercy rescued from that idolatrous country, to return to thy former vomit. Dost thou mean to ruin both body and soul together? They that will draw people from their ill counsels, Observe. 7. The discovery of torments, the best dissuasion from evil courses, as the courses. must acquaint them with the fearful issues of them. So did Noah by the old world, and Lot by the Sodomites: so did Moses by God's people; laid before them all those judgements that should inherit their transgression. So did Jonah by the Ninevites; and the rest of the Prophets, to those to whom they preached. So did the Baptist tell them of the wrath to come, and that every tree that brought not forth good fruit, should be hewn down, and cast into the fire. So did the Apostles make their hearers see, that if they persisted in their wicked courses, their souls would be everlastingly lost. For the Use of it: Application You must give us leave, (that are the Ministers of God, and his Angels, in our way) to acquaint you with the fearful conclusion of your sinful premises. It is not only your body, and estate, and name, and good of wife and children, and family, that are in danger; but your precious souls; they are in the highway to be lost, by your walking in the broad way, the leadeth to destruction: And how lost? Non ut non sint, sed ut semper male sint, S. Gregory. (saith Gregory;) Not that they should cease; (annihilation were, in that case, a felicity;) but be for ever miserable. You love not to hear of this black train of sin; but we must be faithful; and still cry unto you, in the Angel's words to Hagar, Whither go you? Why do you make such haste to hell? Why will you lose your souls in the error of your lives? You had need have a good bargain of sin, that must pay so dear for it, even your souls. I wish you could better brook these warn; Pathetical Dehortations from sin. and from my soul I desire, that every of you would say to yourselves, when you are tempted to this or that wickedness, Whither go I? When I am tempted to the Brothel-house, whither go I? Even to the place that Solomon tells me, leads to the chambers of death. When I am led by excessive company, whither go I? Even to that place where I shall deform my body, and besot my soul, and ruin both. I am tempted to an idolatrous place; whither go I? Even thither where I shall infect my soul. Shall I leave God, and the ways of holiness, to tread the paths of wickedness? will not this be bitterness in the later end? Shall I not have infinite thousand years of sorrow, for my few hours of pleasure? Shall I be able to return, when I have run out my race? Oh no! Oh let us be so wise, as to foresee the issues of our sinful courses; and whither we are going, before we go hence, and be no more seen: and sure we will not dare to damn our souls, for the momentany pleasures of sin. Preached, Novemb. 24. 1641. THE TWELFTH SERMON. GEN. 16.9. I fly from the face of Sarah my mistress. And the Angel said, return, etc. THe Angel having questioned her whence she came, and whither she went; in these words she maketh a reply unto him: now, because the questions were intended to draw from her a confession of her fault; some Expositors do judge this answer of hers defective; and that there is not in it an ingenuous acknowledgement of her error. I pass by that of Saint Ambrose, who censureth her in this speech, S. Ambrose. immodicè tumoris, of too much insolency: Ut primo nomen diceret, & tum Dominam significaret; that first she should use the name of Sarah, and then style her mistress: for so indeed it is in the original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the face of Sarah my mistress I am flying. But with the leave of so great a Father, it deserveth not such animadversion: for with reverence enough she might mention her mistress' name in the first place. Lippoman. Lippoman observeth that she doth not answer unto both the questions of the Angel; she concealeth, that she was flying into Egypt, which was a gross fault in her; Observe. 1. Ill servants and malefactors are apt to cry out of their punishments, but to conceal their offences. Calvin. in locum. S. Augustine, in 50. Epist. that she should upon a discontentment, return to that idolatrous place again, having been through God's special providence and mercy, rescued from thence, and planted in the Church of God. Calvin saith, crudelitatis Dominam suam oblique insimulat, she seemeth obliquely to charge her mistress with cruelty; but she doth not confess her own insolency, that was the cause thereof; and Saint Augustine seemeth to incline to this; he saith that Hagar complained of persecution, but she deserved that punishment which she suffered. It is too often seen in servants; they will complain of the hard usage of masters and mistresses, and how severely they have corrected them: but they will not as fully discover and acknowledge their own miscarriage, that caused that usage: and it is not so with servants only, Application but with others, the Brownists and Familists; when they are questioned and punished, they cry out of hard usage, and they are persecuted; but they will not confess their errors; as if every conceit were conscience; A reprehension of both Papists and Sectaries. and every groundless opinion were religion: * Quid laudas paenam, & non ostendes causam? What dost thou praise the punishment, and not show the cause. August. de gestis non poena sed causa, (saith the Father) the cause it is, and not the punishment that makes the suffering good; unless a man's cause be good, and a man's conscience good, and his carriage good too, his sufferings will amount to no more than to a condign punishment. So those of the Popish part complain with open mouth, and in their writings divulge to the world that we are no better than savages; we stock, we whip, we burn, we hang, we draw and quarter those of their religion amongst us; yea, they make us to exceed Turks, Goths, Saracens. Now First, that which hath been done unto them, is far short of their relation, and they grossly belie us. Secondly, those that have suffered, have not (as is made plain) suffered for their religion, but for their sedition and rebellion, or doing that which is contrary to the laws of the kingdom; they will not tell the world the cause wherefore they suffered, but only cry out of their sufferings; the cause was such, that (let them file them up in the catalogue of martyrs) we will be bold to say, that their suffering (as Saint Cyprian hath it) was not Corona Fidei, Cyprian. Cum emerito persecutionem patimini, non a nobis, sed a vestris factis. August. to the Donatists. You are persecuted, but not from ours, but your own actions. sed p●●na perfidiae, not any crown of faithfulness, but the just Mulct of their perfideousness: they that will be hatching of treasons, absolving subjects from their alliegeance, stabbing or poisoning of Princes, seducing of men to idolatryes, blowing up of Parliament houses; surely fools only will account such martyrs; wise men, I am sure, must needs applaud the hand of justice, that cuts them off. Nay lastly, this is not only the carriage of men, towards men, but of men towards God: for when the hand of God is upon them, they are querulous and complaining, and still speaking of their affliction; but will not be known of the procreant cause of the affliction; and hence it is that they are so impatient under their trouble, so tumultuous, yea oftentimes like the chaff, flying in the face of him that winnoweth it rising up in their thoughts against God, and charging him with cruelty; whereas if they would seriously reflect upon the cause, and see how worthy they are not only of rods, but of Scorpions, yea to suck out the very dregs of God's viol; they would not murmur at their chastisement, yea they would take shame to themselves, and give glory to God; and say (as Mauritius the Emperor) Justus es o Domine, & recta sunt judicia tua, righteous art thou O Lord, and just are thy judgements; Micah. 7.9. and as the Church in Micah. 7. I will bear the wrath of the Lord, because I have sinned against him. Observe. 2. Of confession, with the qualifications and necessity thereof. But now I must tell you, that the greater stream of Expositors runneth the other way; that this reply of hers containeth a full and ingenuous confession of her fault; and though every thing is not set down in terminis (the Historian studying brevity,) yet it is employed: and because we must interpret things doubtful, to the best: we will take it for granted, that it was sincera confessio (as Musculus saith) an entire confession of sin: I touched a little the last day, and promised then to add a little more unto it. This hath ever been practised by those that have had true remorse for their sins, as we see in the people of God, 1 Sam. 12. who mention their capital sin, 1 Sam. 12. that (like Saul himself) was higher than the rest, the ask of a king (in imitation of the Idolatrous heathen, when God was their miraculous Governor;) and so David confesseth, 2 Sam. 12. So Nehemiah: and those that heard John, Matth. 3.6. They were baptised of him in Jordan, confessing their sins; and so the prodigal, Luk. 15. Luk. 15.17. Father I have sinned against Heaven, and against thee; and am no more worthy to be called thy son: and those that were converted by Saint Paul's ministry at Ephesus, Act. 19.18. Many that believed, came and confessed, and shown their works; and to this course the Spirit of God hath directed them, as the readiest way to find comfort and pardon of their sins; Numb. 5. Num. 5.6, 7. God prescribing a course how sinners should make their atonement, he saith, When a man or a woman shall commit any sin, to trespass against the Lord, than they shall confess their sin which they have done: So Jer. 3.12, 13. Return thou back sliding Israel, saith the Lord, but how must they return, and make themselves capable of God's mercy? it followeth in the next words, only acknowledge thine iniquity. And we shall find that the Lord hath bound himself by promise unto them that sincerely confess their sins; that they shall find mercy: Levit. 26. If they shall confess their iniquity, Levit. 26.40. and the iniquity of their fathers, with their own trespass, which they have trespassed against me, and that they have walked contrary to me; then will I remember my covenant that I have made with Jacob, and my covenant that I have made with Isaak, and my covenant that I have made with Abraham: and 1 Joh. 1. 1 Joh. 1.9. If we confess our sins, and leave them, God is faithful to forgive us our sins; and to cleanse us from all unrighteousness. And this have God's people found by experience: David, Psal. 32. did but say, he would confess his iniquity, and God forgave it; and when he had confessed, Nathan telleth him, that God had put away his sin, he should not die; the Prodigal found it so: and so did the Publican, after he had cried, God he merciful to we a sinner: he went away justified. Now the qualification of this confession is evident in many places of scripture; as, First, that it must be hearty, (that is) with a feeling of the burden of sin, as David, Psal. 38. My sins are gone over mine head, Psal. 38.4. and are too heavy a burden for me to bear; yea with a bleeding heart, Ezra. 9.6. as the same David, Psal. 51. yea, with sorrow and indignation, as Ezra. 9 O my God I am ashamed and confounded to lift up my face unto thee; for our iniquities are increased over our heads: so did Job abhor himself, and repent in dust and ashes, Job. 42.6. and the Publican for shame durst not lift up his eyes to Heaven; and in indignation against himself he smote his breast, Luk. 18.13. Saul will say he hath sinned; but yet he seemeth not so much to have a sense of his sin, as of his discredit, honour me (saith he) before the people. Secondly, confession must be with an honest heart, that is joined with unfeigned hatred of sin, and resolution to leave it: Shekaniah saith, Ezra. 10. Ezra. 10.2.3. We have trespassed against our God, and taken strange wives, now let us make a covenant with God to put away these strange wives: What have It do with Idols any more (saith Ephraim, Prov. 28.13. Hos. 14.) and Prov. 28. He that confesseth his sins, and forsaketh them, shall find mercy: Some men confess their sins, and yet continue them; Pharaoh maketh an ample confession, Exod. 9.27. Exod. 9 and yet at the 34. Verse. It is said, He sinned yet more, and hardened his heart: And Saul confessed his sin against David, 1 Sam. 24. and yet pursueth him as eagerly as before. And so many of those of the Church of Rome, after confession renew their sins; yea even by confession are emboldened unto it: even as the Drunkard vomiteth, that he may take in the more drink. Thirdly, confession must be in faith and confidence of God's mercy; not as the felon, to the judge, knowing he shall die; but as the Patient to the Physician, Dan. 9.9. hoping for cure: So Dan. 9 To thee O Lord God belongeth mercy and forgiveness, though we have rebelled against thee: and Ezra. 10. Ezra. 10.2. We have transgressed against God, and have taken strange wives; yet there is hope in Israel concerning this thing; So the Prodigal. Cain confesseth his sin, but despairing of mercy, Gen. 4.13. My sin is greater than can he forgiven; and Judas confessed he had sinned in betraying innocent blood; but yet it seems he distrusted pardon, and therefore went out and hanged himself. All these might be stood upon; and it is probable all these were in Hagar: She did confess with shame and sorrow, and she did resolve never to run into the same error again; and she hoped to find mercy upon her confession and submission. But that which is for our purpose, is a fourth qualification of confession, and that is, that it must be full without mincing of the business, or biting in any thing; there is regard in this confession, unto God; not only a confession in gross, but a particularising, as we see in Paul. 1 Tim. 1 a Blasphemer, 1 Tim. 1.13. a persecutor, an oppressor. Secondly, an aggravating of sins; Solomon supposeth that the people will say, 1 King. 8.47. 1 King. 8. We have sinned, we have done perversely; we have committed wickedness: as who should say, we cannot express how heinous our sins are; Act. 26.10.11, etc. So Paul, Act. 26. Many of the Saints did I shut up in prison: and when they were put to death, I gave my voice against them; I punished them often in their Synagogues, and compelled them to blaspheme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And being exceedingly mad against them, I persecuted them unto strange cities. So Dan. 9.5, 6. We have sinned, we have committed iniquity, we have done wickedly, and have rebelled. So Ezra, ch 9 Aggravateth the sin of the people, as having been committed against the manifold experiments, that they had both of the severity and mercy of the lord Mark. 14.10. And it is said of Saint Peter, Mark. 14. Weighing that with himself, he wept: weighing the circumstances by which his sin was aggravated, he was soon melted into tears. This full confession some understand by that phrase, Lam. 2. Lam. 2.19. of pouring out the heart like water before the face of the Lord: pouring out, and that the heart, and that like water: Not like oil; for then some of the substance would remain: nor like milk, for then some of the colour would remain: nor like wine; for then some of the taste and relish would remain: But like water; where every drop goeth out, and not so much as the colour is left; but the vessel is even as though nothing had been in it. But now for the Use of this. How far, first, Application are people from this ingenuous confession of their sins? They will deny flatly that they have done such or such things. God asketh Cain where his brother is, that he might bring him to confession; and he saith, he knoweth not. There is in his answer, 1. Defectus veritatis, a defect of the truth: he lieth. 2. Charitatis, the want of charity: he is not bound to be his brother's keeper. 3. Humilitatis, a failure of humility: mark how peremptory he is, to the face of God himself, to retort an interrogation; Am I my brothers keep? Thus Sarah denied that she had laughed: and Gehazi, when his master asketh him whence he came, he saith, Thy servant went not whither. Thus Ananias and Sapphira denied that which they had done. Secondly, if people cannot deny, they will justify their evil acts. Saul will not, a good while, be beaten off, but that he hath obeyed the voice of the Lord. And Jonah, when God challenged him for being angry, he saith, he doth well to be angry, yea to the death. And the sons of Jacob, in stead of confessing their fault, say, they have done nothing but that which was fitting, for the rescue of the honour of their family. Thirdly, if they cannot justify it, they will excuse and extenuate it; and so, like the unjust steward, set down fifty for an hundred: And they will lessen the fault, sometimes by the good intention, as Saul would his sparing the Amalekites goods, by his purpose of a sacrifice. Sometimes by the examples of others: they can tell how Abraham lied, and Noah was excessive, and David failed, and Peter denied; and they have but done the like: Nay, they can say, though they have done thus and thus; yet they are not so bad as others: God, I thank thee, I am not as other men are, nor at this publican, Luke 18. Luke 18.11. Fourthly, if this will not do, they will translate the fault from themselves, upon the corruption of nature; and say, as Saint Paul, Rom. 7. It is no more I that do it, but sin that dwelleth in me. Alas, he speaketh of infirmities that are mental. 2. He maintained a fight against the flesh: whereas these men would put off foul and gross sins to the flesh, and such as they no way oppose: how can they, when they are all flesh? Sometimes they translate their sin upon the Times, and places where they live: But Saint Paul would have men redeem the time, because the days are evil: and there have been some godly men in the worst places. Sometimes upon occasions that offer themselves; whereas there is no trial of virtue, but by such occasions. Sometimes upon Satan; whereas, though he can suadere, he cannot cogere; S. Augustine. though he can tempt, he cannot compel, (saith Saint Augustine;) non extorquet consensum, sed petit; he cannot enforce consent of us, but begs it. Sometime upon God himself: The woman that thou gavest me, saith Adam: But let no man say, (saith Saint James) when he is tempted, that he is tempted of God; for he is drawn away by his own concupiscence. Sometime upon their brethren, and their importunity: so Aaron would cast his fault upon the tumultuousness of the people: and the Fathers say as much for him; Tumultuantibus populi clamoribus cessit; that he gave way to the impetuous clamours of the people: But that is a fig-leaf too narrow to cover his nakedness. And so Saul said, he feared the people, and obeyed their voice. And Pilate thought to cast all upon the violence of the people, or the persuasions, or the commands of others. I might be much larger in this way. Tertullian. By all this, see, how true that of Tertullian is; Quod malum est, nolumus esse nostrum; that what is evil, we would not have to be ours: we are content to act sin, but we are loath to own it. But how vain all this is, and how fruitless, considering we have to deal, in confession, with the Allseeing God, who searcheth the hearts and reins, and knows us better than we do ourselves; let any man judge. In the second place, therefore, if we will confess our sins, (as we must do) let us deal ingenuously; let us not hid or palliate them. Some people have diseases about them, that they are loath to reveal: but, Plus memores pudoris, quàm salutis, (saith the Father;) they are more mindful of their shame, then of their health. And so people, in the acknowledgement of their sin, will not speak out. Do they think thus to conceal it? or do they think God will shame them for their open dealing? Oh no! While we deal apertly, he is willing to cover, and cast a mantle over them. We may conceal our transgressions; but it will not be from his knowledge, but to our own woeful prejudice. Here further we may observe, the notable effect of affliction: Observe. 3. The notable and good effects of well-improved affliction. When God is pleased to awaken the conscience thereby, then there is a free acknowledgement, and serious humiliation. This we see in joseph's brethren; we know of what an unnatural act they were guilty; their conscience troubled them not for it, for a long time: but at last, being in a great perplexity in Egypt, and questioned for no less than treason, their conscience awaketh, and they reflect with grief upon that foul fact of theirs, Gen. 42.21. Gen. 42. And thus it was with Manasseh; when he came to be in fetters, than he awaked, and humbled himself in the presence of God. Job 36.8, 9 Elihu saith, (Job 36.) If they be bound in fetters, and tied with the cords of affliction; then will he show them their work, and their sin; because they have been proved. In the glass of affliction, a man seethe himself fully: yea, those errors that lay dormant in prosperity, will come then within his view; as Job saith, that in his trouble he did possess the sins of his youth; his lose olims came then to his remembrance. And so much we may gather from that speech of the Sareptan widow to Elisha; Why art thou come to call my sins to remembrance, and to slay my son? 1 Kings 17. 1 Kings 17.18. Then doth God set our sins in order before us, and make that register, Conscience, to produce many a forgotten sin. And thus it was with the Prodigal; his affliction made him see his error, and whipped him home unto his father's house. Before I was afflicted, (saith David) I went wrong: but now I have learned thy statutes. And therefore it is most sure, that vexatio dat intellectum; affliction teacheth understanding. Schola Crucis, schola Lucis; the cross is the school of light. And Saint Gregory saith sweetly, Oculos quos culpa claudit, poena aperit; S. Gregory. punishment openeth those eyes which sin shutteth: It is like the clay and spittle that Christ applied to the eyes of the blind man, by which he recovered his sight. For the Use of this: First, it must teach us to justify God in his proceed, when, Application in stead of smiling, he frowns upon us; in stead of prospering us, he doth afflict us. It is true, he doth not afflict willingly, Lam. 3.33. nay, in his people's affliction, he is afflicted, Isai. 63.9. he delighteth in mercy, Micah 7.18. and the execution of judgement is opus alienum, his strange work, Isai. 28.21. But there is a necessity of it: Jer. 9.7. Thus saith the Lord of hosts, I will melt them, and try them: for how should I do for the daughter of my people? As if he should say, How should I save them? how should I keep them from perishing everlastingly, if I should not correct them? Now for a season, if need be, (saith the Apostle, 1 Pet. 1.6. you are in heaviness, through many temptations. As if he should say, You should not be in heaviness, no not for that short season, if there were not need: but the dross will not be purged out, without this fire; the rust gotten off, without this file; nor the vicious humours purged out, without this sharp dose: you would not be sanctified here, or saved hereafter, without this. And therefore David saith, that God, of his exceeding goodness, caused him to be troubled: And Saint Paul saith, that when we are judged, we are chastised of the Lord, that we should not be condemned with the world. Secondly, it should teach us to examine, whether the affliction that God sends upon us, have this effect in us; whether our conscieences are awaked in this storm, as Jonahs' was; whether it bring our sins to mind; whether it makes us search and try our ways, Lam. 3. as it is Lam. 3. and maketh us sift ourselves, as it is Eph. 2. and bethink ourselves of former errors, that we may purge them out by humiliation. We have not the first degree of profiting by affliction, unless we see our sin. Yea, we should labour to find out the Achan, the main cause of our trouble, and beg of God to show wherefore he woundeth us; and with Job, Job 10.2. And 13.23. (Chap. 10.) to show us our rebellion and our sin. A fearful thing it is, when a man shall be in their case that Jeremiah speaks of, Jer. 10.6. Ezek. 16.43. Chap. 10.6. No man said, What have I done? and of those, Ezek. 16. I have brought thy way upon thine own head, yet hast thou not consideration of thine abominations. A man to be afflicted, and to have no sense of sin; to have his heart in him as Nabals, like a stone, no consideration of the cause, most woeful. But now come to the next verse, which containeth the direction that the Angel gives to Hagar, to return to her mistress, and to humble herself under her hand. And here, first, we may observe the goodness of God toward this woman; that whereas she was hastening to her own woe, and in the highway to ruin her soul, by going into idolatrous Egypt; God keepeth her from this precipice, and suffereth her to go no further. Observe. 4. 'Tis a mercy of the first magnitude, Gods restraining 〈◊〉 from evil. It is a great mercy of God, to be restrained from evil. I kept thee (saith God to Abimelech) that thou shouldst not sin against me, Gen. 20.6. God kept the sons of Jacob from shedding of the blood of Joseph, by that persuasion of Reuben. God kept David from perfecting his resolution against the house of Nabal: he had committed a fearful sin, if, in his rage and fury, he had acted what he had intended. And when he had Saul in the cave, and that all opportunity did smile upon him, yea invite him to take revenge upon his well-known adversary that sought his life; God kept him from imbruing his hands in the blood of the Lords Anointed. How many have we known, that when they have been bound upon this and that design, something hath intervened, that hath taken them off, and kept them from doing that which they purposed; which was God's care and providence over them, to prevent their sin, and not to suffer them to be so bad as they would have been. For the Use of this: Application Let us, every of us, account it a mercy, and bless God for his restraining grace: we have the seed of all sin in us; yet there are some sins that we never felt the least inclination unto; as Luther saith, he never knew that he had the least motion to covetousness: and therefore, when one thought fit, for the stopping of his mouth, he should be tempted with gold, it was answered by another, Germana illa bestia non curat aurum; that that same Germane beast cared not for gold. So, many a man is never so much as tempted to theft, or sodomy, or murder: this is God's mercy, that he should thus keep them down, and cast them, as it were, into a sleep; as he did Saul, and those that were about him, 1 Sam. 26. 1 Sam. 26. It is not, that we are naturally better than others, that every lust doth not bubble up in us: we must acknowledge, it is God's mercy that keepeth them down, and consider who it is that maketh us to differ, (as the Apostle speaketh in another case, 1 Cor. 4. 1 Cor. 4.7. Secondly, we have had motions and temptations to this and that sin, that others have fallen into; but they have not prevailed with us, to the commission of them. And what hath been the cause that we have not hatched these Cockatrice-eggs, and that they have not come to a fiery flying serpent? Certainly, God hath restrained us; he could easily have given us up to our own hearts lusts, as it is, Psal. 81. Psal. 81.12. and have said to our corruptions, as he did to the deceiving spirit that went to Ahab, Go, and prevail, 1 Kings 22. but he hath kept us: it is his goodness, and we must acknowledge it with all thankfulness. When we hear men engaged in these foul sins of Idolatry, and Murder, and Blasphemy, and Oppression; we must pity them, and thank God for preserving us, who else should be as bad as the worst. It was a pious mind in Saint Augustine; he would praise God; pro peccatis quae fecit, and quae non fecit; both for the sins he had committed, and had not committed; for the remission of the former, and the prevention of the later. I observe sometimes, that people, being resolved upon this and that wickedness, and being prevented of the perfecting of it, by the failing of some instrument or opportunity, or some sickness, or inability in themselves, that they chase and fret. Oh that their eyes were but opened, to see what a mercy this is, that they murmur at; how good a friend God is to them, while they are their own enemies! They would ruin their souls, and God will not suffer them. That holy Father could say, Utiliter vincitur, cui peccandi licentia eripitur: He is happily conquered, that is restrained from sin; yea, though God stop his way with thorns, and by some heavie-armed affliction on him: for, by this means, though the body suffer, yet the soul may be saved. On the other side, it is the greatest judgement that God can lay upon a man, on this side hell, to let him thrive in sin; when he saith, as to Ephraim, in Hosea, Hos. 4.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let him alone; let him go on, to make up the measure of his iniquity; let him that is filthy, be filthy still; I will not stop or stay him. Thus God, in his judgement, doth by many a man, as by Pharaoh and his army; make them fair way, even into the midst of the sea, and then take them off. Oh let us all pray, that when our foot slippeth, the mercy of God may hold us up, and keep us from falling, Psal. 94. for, we being tempted unto evil, and inclineable in our nature, not only to resolve upon it, but to pray that we may be kept by his grace; and that the knife may be taken from us, with which, like madmen, we would wound ourselves. We now come to the direction itself, which consisteth of two things. First, she must return to her mistress. Secondly, she must humble herself, under her hand. First, she must return. Musculus moveth the question, Musculus in locum. why the Angel would have her return; seeing after a while, she was to be cast out of Abraham's house? And he answereth; that first, it was a considerable time, that she stayed in Abraham's family; even till her son was grown: he was fourteen years older than Isaac; and after Jsaac was born, his mother and he stayed so long, till Isaac and he could play together; and he could mock Isaac: (as appears, Gen. 25. Gen. 25. ) which was the cause of his ejectment. For the injunction, there might be something observed out of it, (if it had not been before touched:) Observe. 5. Dominion and servitude stand well with christian liberty. As first, That he would have her return: therefore he condemns her flight. This we spoke of before; and shown, that the flight of servants, upon ill usage by their masters or mistresses, was unlawful. Secondly, He saith here, return to thy mistress; as justifying the order that God hath set in the world; A brief reflection on Serm. j Observe. 6. of government, and subjection: Some must be masters, and others in the condition of servants: of this we have spoken heretofore, largely; and shown that by the commandment that God hath given to masters, to govern their servants, (both in the old and new testament:) by the many directions he hath given both to masters and servants, for their carriage: (as appeareth in Moses, Solomon's And the Apostles writings:) by the examples of Saints and holy men, that have been, some masters, some servants; by the rewards propounded both to masters and servants, upon the conscionable performance of their duty; it appeareth, that God approveth of the condition of servants: and therefore the Anabaptists are but vain, in their objections against it. They say, that it is against nature, for one to be servant to another: servuus nomen non naturae sed culpae, saith Saint Augustin; Servant is a name, not of nature, but of sin and punishment; be it so, that it is against perfect nature, and the state of innocency, wherein there should not have been That dominium despoticum, that masterly power, that is now exercised; yet it is not against that course of nature, wherein God hath now settled man: God hath turned some punishments of sin, into bounden duties; as subjection of the wife to the husband, and man's eating his bread in the sweat of his brows: But again say they, it is against grace, and that liberty which Christ hath purchased; but I say it is not; for Christ hath set us free from the ceremonial law, and from the curse and rigour of the moral law, and from Satan, sin, death and damnation; but not from that order, and those degrees, which he hath established in the world. But we are all one in Christ (say they;) there is neither bond nor free: True, as they are members of Christ's spiritual Body; but not as they are members of a politic Body: a politic inequality, is not against a spiritual equality: Onesimus is as good as Philemon in Christ; yet Onesimus is philemon's servant: this kind of reasoning was in the very Apostles time; servants presumed upon their liberty by Christ; and therefore they would shake off the yoke of subjection, especially to the aliens: But we shall see how earnest the Apostles are, to put strength in This; and tell them that their spiritual estate, may not dissolve civil order, but they must be subject to their masters, whether christian or heathen, so long as they were servants, even for conscience sake; but no more of this. Secondly, humble thyself under her hand. This is harsher than the former: Gods commands lie not always in smooth ways; they charge that which is contrary to our corrupt disposition, but they must be obeyed; though it be to the pulling out of the right eye, and to the cutting off of the right hand: but we will defer this, till we come to show how Hagar performed This which the Angel enjoined her: In the mean time we must observe, that she had been guilty of faults. First, flying from her mistress. Secondly, insolency towards her mistress. Now the Angel fitteth the medicine unto both these maladies. First, she must make amends, for her flight, by her returning. Secondly, she must humble herself under her mistress' hand, Observe. 6. Satisfaction for offences, how to be rendered both to God and man. to make amends for her insolency: and here might be observed, that satisfaction is to be given to such, whom we have offended; we must confess our fault, and crave their pardon, and carry ourselves fairly towards them for after time: we see it was done by joseph's brethren, and Aaron; and it is that which our Saviour approveth: that if our brother have any thing against us, we should be reconciled unto him; which cannot be done without confession, and submission: And Saint Paul undertaketh for Onesimus, that he shall return and deprecate his fault, and be ever after a faithful servant. This is a bitter pill to many men: when they have done wrong, they are loath to confess it, or to seek pardon for it; but if they shall not do it, they shall find, that as they are still debtors to men, so they are to God also; and incur his wrath, by not obeying this commandment of God. But I will conclude with that which is required of men, in regard of God: as they have gone away from him by their sin, so they must return unto him; and as they have lifted up themselves, in the pride of their hearts, against him, 1 Pet. 5.6. so they must humble themselves under his hand: 1 Pet. 5. First we must return. How often are sinners called upon by the Prophets; Return unto the Lord: the Father allegorizeth that place of the wise men, returning into their country another way; the sinner that hath gone out by the way of uncleanness, he must return by the way continency; if by the way of excess, he must return by the way of temperance: if by the way of pride, he must return by the way of humility: Return we must, for the longer we keep off from God, the worse we are: like to Absalon, who having offended his father, fled to Geshur, and there stayed three years. 2 Sam. 13.38. 2 Sam. 13. But we must return to our father, as the prodigal did. Secondly, we must humble ourselves under his hand; we must confess our fault with grief and shame; and we must acknowledge his justness, in the affliction that he layeth upon us; justify him and condemn ourselves, and accept of the punishment of our iniquity? as it is, Levit. 26. Levit. 26. And we must earnestly beg his pardon, and vow better obedience towards him: and all this we must do ingenuously; as it is here, we must humble ourselves: there be many that be humiliati, sed non humiles; humbled, but not humble; as we see in Ahab: many have their hearts broke, and yet their stomach is not broken. But we must freely and willingly humble ourselves before God. And as the word here used, is in the conjugation Hithpael, and signifieth a continuation of the Act: Hagar must humble herself; yea and continue humble, all the time she stayeth with her mistress. So must it be with us, having after offending God, returned unto him; and having confessed our sins, and begged pardon, and vowed obedience; we must continue humble, and so in humility walk with our God, and provoke him no more. We see in too many that optimi dum infirmi (as he said;) when God hath met with them in some affliction, they seek God, and confess their sin, and beg pardon, and a release from the judgement: but after a while they grow proud against God, and provoke him; and have forgotten the days of their pressure. But it ought not to be so, my dear brethren: we must make conscience of walking in an humble course (after our deliverances,) and an endeavouring to please God ever after; for else there may be just reason to question all our former humiliation; and fear for the time to come, of some further measure of indignation; for we know who it was that said, sin no more, lest a worse thing come unto thee. Preached, Decemb. 1. 1641. THE THIRTEENTH SERMON. GEN. 16.10. And the Angel of the Lord said unto her, I will multiply, etc. THese be the three sorts of words that the Angel useth to Hagar, words of prediction. And first, he foretelleth the multiplication of her seed, vers. 10. Secondly, the name of her son that she should bear, who was to be the root of so numerous an issue, Ishmael: together with the reason of his name, verse 11. Thirdly, his quality and condition: He shall be a wild man: his hand shall be against every man, and every man's hand against him; and yet of that power, that he should dwell in the presence of all his brethren. But before I come to these particulars, give me leave to observe, in general, Here is a great comfort propounded to Hagar; but the Angel gave her not this comfort, till she had been humbled. And this is God's manner of dealing; First to humble them, and then to comfort them. Observe. 1. God and his Minister's method is first to humble people, and then to comfort them. So it was in the former Chapter, (vers. 12.) with Abraham; an horror of great darkness fell upon him, and after that, God speaketh comfortably unto him. So Jacob was in great distress and perplexity, through the news of his brothers coming towards him; and then the Angel of the Lord cometh unto him, and wrestleth with him, and assureth him of protection, Gen. 32. Gen. 32. And so Joseph is in great trouble, and afterwards lifted up. And so Moses, and divers others. But to speak of that which we especially intent: The soul God will have humbled in the sight of sin, and sorrow for it, before he comfort it. This we see in David; he confesseth and mourneth, before God speaks peace unto him. And so it was with Manasseh; he is first humbled for his sin, and then he is refreshed with comfort. God promiseth to restore comfort to the mourners, Isai. 57 they mourn first, Isai. 57.18. and then they have comfort. And when our Lord saith, Matth. 5.4. Blessed are they that mourn; for they shall be comforted; (Matth. 5.) he showeth the manner of Gods proceeding. And the like we see, in that sweet invitation of his, Matth. 11.28. Come unto me, all ye that labour, and are heavy laden; and I will refresh you: We must find sin a burden, before he will ease us. The woman that was a sinner in the city, was humbled, before Christ told her, that her sins were forgiven her. And so it was with that poor traveller, Luke 10.13. Luke 10. he is wounded, before the good Samaritan comes and cures him. And so it was with Saint Paul, Acts 9 he was humbled, and lay in great perplexity a good while, before God sends Ananias unto him. And the Jailor was cast down in the sight of his sin, before he was raised up by spiritual comfort, Acts 16. And certainly, this course that God takes, is full of wisdom: For, First, God looketh there should be a receptivity, a fitting capacity in that heart that he means to comfort: nay, he should but throw away his comfort, if the subject be not prepared. The earth must be ploughed, before the seed be committed to it: the wax must be chafed, before it will receive impression: the vessel must be cleansed, before the sweet liquor be put into it. Gregory Nazianzen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; (saith Nazianzen;) Who puts precious ointment into an unsavoury vessel? The seed seemeth but lost, to be thrown upon the unbroken earth. And to what purpose, to set the seal upon wax that is hard? And unless the vessel be rinsed, and made clean, the sweet water, that is put into it, is spoiled. And so, unless the heart be humbled, comforts are cast away; they cannot be received. Secondly, God intendeth, that those whom he will refresh, should find sweetness in his comforts: Psal. 34.8. Taste and see how gracious he is, Psal. 34. but it is preceding humiliation, that must work this relish; even as we see, P●st frigora, dulcior ignis; fire is the more cheering, after cold; and after a dark lowering night, the clear morning is more comfortable: S. Basil. And, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (saith Saint Basil;) Fasting and abstinence sauceth best the use of meats: And, to the hungry soul, even a bitter thing is sweet, (saith Solomon.) And Seneca saith of Health, Seneca. Magis placet reddita, quàm retenta; that 'tis more apprehended, and more joyed in, being restored, then when not interrupted. They that have truly mourned for sin, and have felt some anguish & distress of spirit for it, Oh how sweet is comfort to them! How beautiful are the feet of those that bring gladness! yea, the least light, (by the smallest crevise) to one that is in that darkness, is acceptable. Thirdly, God intendeth, that men should make much of those comforts that he hath given them, and preserve them: Now they cannot be so chary and so choice in the keeping of them, unless they have had, first, a sense of the want of them: the receiving of them, after much longing for them, maketh men fearful, (by any miscarriages) to lose or forfeit them. Psal. 85.8. Psal. 85. God will speak to his people, and to his Saints; with this intention, that they shall return no more unto folly. The Use of this is, First, to us that be the Ministers, and you that are the people: To us, Application in the speaking comforts, and to you, in the receiving of them. We must not comfort, before we see you humbled for your sins. God giveth his Ministers the tongue of the learned, to minister a word in due season: but to whom? to him that is weary, Isai. 50. We must, Isai. 50.4. like the good Samaritan, pour in, first wine, and then oil: we must purge by Potion, and then comfort by Cordial: we must use, first, verbera, the stripes of the Law; and then draw out uhera, the breasts of the Gospel. I know that people are greedy of comforts, and, like the sons of Zebedee, they would have a grant of sitting on the right hand, and left, in Christ's Kingdom, before ever they have drank of the cup that he did drink of, or have been baptised with his baptism: they send for the Minister, and desire him to give it them; but discover not any measure of humiliation, upon which to ground this comfort. Now, if we should satisfy them in this, we should be unfaithful to our Master, and bad stewards of that allowance which he giveth us to dispense; yea, it may be, we might be guilty of giving children's bread unto dogs. And as we should be unfaithful to God, so we should be helpless to men; we should do them no good with comforts, being not disposed for them by humiliation: nay, we should do them much harm: for the great Master of Physic telleth us, that, Hypocrates. in an impure body, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, omne nutritivum est nocivum; that which nourisheth, hurteth. There must be first an evacuation of humours, where there is Plethory; and then nourishing things do well. As we must be, therefore, careful, in our way, to give every one the portion of meat in due season; so, do not you require comforts of us, till you come to a sight of your sins, and have true remorse in your souls for them. A second Use may be this, even to abate the joy of some people in the world, who brag of those comforts that they have in themselves, and persuasion that they have of their good condition; and yet cannot say, that they have been truly and sensibly cast down for their sins. I may say, Their rejoicing is not good, as the Apostle speaketh, 1 Cor. 5. (1 Cor. 5.) in another case: They may suspect such a building, as hath no better a foundation: They may justly fear, that their comfort is not of God, because they have it not according to God's order and method: For, on whom hath he ever bestowed the spirit of adoption, who have not first had the spirit of bondage? What spirit hath ever God raised, that he hath not first, in some measure, cast down? I say, In some measure: for I know, the same measure of humiliation is not required of all. As there may be in the soul false fears; (Satan hath his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as the Greek Father calls them; S. Chrysostom. ) his vizards, to terrify people withal; and to make them fear, when there is no just cause of fear:) so there may be false joys; and people may triumph in some comforts, that yet are not the joy of the Spirit: Remember we it every of us; True joy in the Christian soul, riseth out of sorrow for sin: And that is the truest consolation, that we find in ourselves, after true humiliation. A Second thing is this. Here is a promise of a great blessing to this woman, but mark how it is inferred; even upon the direction that the Angel had given her in the former vers: If she shall return and humble herself, under the hand of her mistress; acknowledging her fault, Observe. 2. God's promises run always with condition of obedience: the defect whereof Nulleth his obligation. Deut. 8.29. and carrying herself fittingly for after time; then she may expect the accomplishment of that blessing, which the Angel here foretelleth: The promises of the blessings of God, run with a condition of our obedience: If thou dost well, shall thou not be accepted (saith God to Cain, Gen. 4.7.) Acceptation there is a full word; it includeth the blessings both of this life, and that which is to come; but there is also a condition of doing well: So Deut. 8.29. Oh that there were such an heart in this people, to fear me, and keep all my commandments always; that it might be well with them, and with their seed for ever. God engageth himself to be good unto them, and to their seed; but there is a condition of obeying him, and keeping his commandments: c. 28. and this Moses fully layeth forth, in Deut. 28. Where he mentioneth a world of blessings, but withal mentioneth the condition of enjoyment of them, even the keeping and observing of God's commandments; David giveth none encouragement to Solomon to receive God's blessing, 1 Chron. 28. but upon condition of his obedience: Psal. 122.12. 1 Chron. 28. And it was none other, than God himself, had told him, as he relates it, Psal. 122.12. If thy children shall keep my covenant and my testimony, that I shall teach them, thus and thus it shall be unto them: Psal. 84.11. The Lord is a Sun and a shield; he will give grace and glory, no good thing will he withhold; (here is good measure, pressed down, heaped up, and running over;) but for whom is all this, or what is the condition? You shall find it in the next words; Isai. 1.19. Those that walk uprightly: upright walking, is the condition of these blessings. Isaiah. 1.19. If you be willing and obedient, you shall eat the good things of the land. Where see, that those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the things that concern this life; (as the Apostle calleth them, 1 Cor. 6.3.) are promised with a condition; and for the blessings of the life to come; They run with a condition also: as we may gather from that speech of our Lord, Mat. 19.17. Mat. 19 to the young man, who desired to know what he should do, to obtain eternal life; (for he made account, he must do some thing for it:) Christ tells him, If thou wilt enter into life, keep the commandments: God hath made a promise of blessings, both here and hereafter; but to what? Saint Paul will tell us, 1 Tim. 4. Godliness hath the promise both of this and that life which is to come. 1 Tim. 4.8. Be thou faithful unto the death, and I will give thee the crown of life, saith our Lord unto the Church, Revel. 2.10. The promise is upon condition of practice. For the Use of it: It meets, first, with a great many in the world, who are urging God with the performance of his promise; yea, and challenging him for not performance; while, in the mean time, they regard not at all the performance of the condition. What? do men think, that, having entered into Covenant with God, that he must be tied by his part, and not they by theirs? Must he be fast, and must they be lose? I wonder with what face they can complain of God, where they are conscious to themselves of their gross and foul neglects, contrary to their vow in Baptism, contrary to their Covenant renewed in the Lord's Supper, and contrary to many private engagements, upon occasion of some mercy experienced, or judgement feared or inflicted. I dare not think they are so desperate, as to imagine that nothing is to be done on their part; that they make account to go to heaven in some whirlwind; that the Kingdom of heaven will come with expectation; or that there is no more required, but some languid or faint wish, to make them happy; like that of Balaam; Let my soul die the death of the righteous, and let my last end be like his: that once being within the compass of the Church, (like passengers at sea) they shall be brought to the haven, even sleeping; like the lilies clothed without spinning, and like the birds fed without sowing. Certainly, they must think, that something is to be done on their part: And if so, Why do they not do it? Why do they not strive, that they may be crowned? Why do they not run, that they may obtain? Why do they not fit themselves for God's blessing, by holy living? At least, why are they not ashamed to lay claim to the Obligation, when they have not performed the Condition? If they miss what they would have, let them thank themselves. God was, and is still ready to do what he hath engaged himself; but we fall to obey his Commandments, and therefore fall short of our hopes and expectations; and that we be forced to say, as Nehemiah, The Lord hath done righteously, but we have done wickedly; and as our Saviour; he would, but they would not. In the second place, let it teach us all, that, having a promise of blessings from God, we be careful to do what is required of us. Desideranda est promissio, sed consideranda est conditio; the promise (saith one) is not more to be desired, than the condition to be considered. The Apostle having mentioned, 2 Cor. 5. 2 Cor. 5. toward the end. that God would dwell among them, and be their God, and they should be his people; that he would be a father unto them, and they should be his sons and daughters: in the first verse of the next Chapter, he saith, Having therefore these promises, let us cleanse ourselves from all filthiness, both of flesh and spirit, perfecting holiness in the fear of God. Do we look to be made free by our Master, and not serve our time? Do we think to have our bargain, and not perform conditions? And do we think to have the good things of this life, and not walk in the fear of God? Surely we may have something, but not in mercy, and for eternal life. Vis esse beatus, S. Augustine. & non bonus? (saith Saint Augustine;) wouldst thou be blessed, and not good? Certainly not: without holiness, no happiness▪ without holiness, no man shall see God. If a man live a deboist life, and so die, and think to have heaven at last, he is miserably deceived; he may as well look for grapes from thorns, or figs from thistles: The way is truly laid down by Saint Peter, 2 Pet. 1.5. 2 Pet. 1. Join unto faith virtue, and to virtue knowledge, and to knowledge temperance, and to temperance patience, Verse 11. etc. and vers. 11. Thus an entering in shall be ministered unto us, into the kingdom of our Lord. Haec via ducit ad urbem; this is the way unto the new Jerusalem. Let us perform the condition; and he which cannot lie hath promised, and will perform: heaven and earth shall perish, before he fail. Calv. in locum. I might add a third general thing, out of Reverend Calvin upon this place: Ut mitiget quod in praecepto grave erat, solatio aliquo lenat, benedictionem promittit, in foetu quem gestat: That he might mitigate what was irksome in the command, and alleviate it with some consolation, he promiseth a blessing in the fruit she buds with. It might seem an hard command to her, to return to her mistress, and to humble herself under her hand; he therefore sweeteneth it with the promise of a blessing. And he goeth on; Poterat Deus praecise injungere quod justum erat, sed quo liberiùs faceret quod sui officii est, quasi blanditiis eam allicit ad parandum: God could have strictly enjoined her what was just; but, that she might the more cheerfully do her duty, he even woos her to obedience, with pollicitations. And this is the gracious disposition of God, Observe. 3. God's gracious imitable disposition wooeth and inviteth, where he might command and urge. Hos. 11.4. That what we are bound to do, yet he is willing to invite us to the doing of it, by sweet promises; and so draweth us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as the Prophet speaks;) with the cords of a man. Non vult servilitèr trahere, ut quasi coacti praestemus quod mandatum est: he will not draw us in a servile manner, (like the horse and mule) that we perform his precept by compulsion. God might say to every man, Obey me; thou owest it unto me, as my creature; I am thy Lord, and thou art my servant; and see thou do it, upon pain of damnation: But he addeth to his Commands, Promises of blessings, both temporal and eternal; so that what we do out of duty, we yet shall not do without a reward. We see this thorough the whole Book of God; and we shall find, he hath not been more free in promising, then sure in performing: for, who ever kindled a fire in vain, upon God's altar? Application Against Merit. And this may silence all conceit of Merit: God, of his good will, inviteth us by promises to do our duty; and shall we think the doing of our duty to be meritorious of that which God hath promised? Shall his encouragement be accounted a debt; and that (as they say) he cannot in justice deny the reward? It is true, he is a debtor, promittendo nobis, by promising something to us; non accipiendo à nobis, but not by receiving aught from us. We may in humility say, Da quod promisisti, Give us, Lord, what thou hast promised; but we cannot stand upon terms, and say, Red quod accepisti, Restore what thou hast received from us. Nay, he is so far from being any way indebted to us for that which we do, that he is fain to help us to do our duty; to furnish us with money, and help us to pay him his own debt. When he invites us to do our duty by a reward, and helpeth us to perform that duty, which he in his mercy hath promised to reward; I bless myself to think where merit should creep in! Nay, I cannot but judge such gross contemners of the grace of God, and to merit eternal misery, that cannot be content to be saved by God's sole mercy. If a man should encourage thee, by promise of a reward, to do that which otherwise he might exact of thee, and that thou couldst not do that thing without his assistance; were it not a gross part in thee, to challenge that reward as a debt, and say, he were not just, if he did not pay it? This is the very case between God and us. But I pass by this, and come to the substance of the verse, which containeth the first prediction of the multiplication of her seed. But here it is questioned, how this party, being but an Angel of the Lord, could say, I will exceedingly multiply thy seed. Angelus se facturum promittit, quod unius Dei proprium erat, (saith my Author; Observe. 4. God investeth his Angels and Messengers with his own Name and Authority, to set the higher rate upon them and their messages. ) the Angel here promiseth to effect that, which is only the proper work of the Almighty. But, (saith he) nihil obstat, it is usual in the Scripture, for the Angels to use the name of God; as that Angel said to Gedeon, I will be with thee, and thou shalt smite the Midianites as one man, Judg. 1. because God is pleased (saith he) inducere personam suam ministris quos mittit, quo magis constet verbo suo authoritas; to lend the representation of his person to those messengers he sendeth, that the greater may be the authority of his Word, which they deliver. The Ministers that divide the Word unto you, are Angels; and God investeth them in a great power, and deriveth upon them his own authority; insomuch that they are called Salvatores, no less than Saviour's, Obad. v. 21. 1. Tim. 4.10. in Obad. vers. 21. and they are said to save, 1 Tim. 4. and yet salvation belongeth properly to the Lord, Psal. 3.8. Saint Paul saith, he hath begotten the Corinthians to Christ, 1 Cor. 4. 1 Cor. 4.19. and yet Saint Peter telleth us, that God hath begotten us to a lively hope, 1 Pet. 1.3. Ministers are said to lose and bind sinners; which yet is the proper work of God: for none have power to forgive sins, but God only. They are said to bless the people; and we know this is the proper work of God, and he is the God of blessing. Ministers are his ambassadors; and we know what kind of power is committed to such kind of Agents, by Princes. And therefore, in one word, for the Use of it: It should raise the rate and estimation of God's Messengers in our hearts: and when they speak unto us in the name of the Lord, Application we should not receive it as the word of man, but as it is indeed the Word of God; which worketh effectually in all those that believe. We look upon the persons of God's servants, but not upon their Office, and that authority wherewith God hath furnished them; and therefore, like the Pharisees, Luke 7.30. Luke 7. we reject the counsel of God against ourselves. But we should know, that what the Minister faithfully delivereth, by virtue of his Office, is to be received, as if God had immediately spoken it: If we do not, we shall find that true that our Saviour saith, Luke 10.16. Luke 10. He that despiseth you, despiseth me: and he that despiseth me, despiseth him that sent me. But to go on: I will multiply thy seed exceedingly. It is in the Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, multiplicando, multiplicabo; In multiplying, I will multiply thee. It is the manner of speaking in that holy Tongue, where it will show the certainty and fullness of a thing: As Gen. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, moriendo, morieris; In dying, thou shalt die. I have seen, I have seen; Videndo, vidi; that is, have certainly and fully observed: And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gen. 50.24. visitando, visitabit; He will surely visit you; yea, fully, and in a great measure do it. So here, he will certainly multiply, and he will exceedingly multiply. What might be observed out of this manner of speaking, I have heretofore touched; and therefore I say no more of it. But now here it is said, I will multiply thy seed exceedingly. Observe. 5. The fond affectation of great Names and Titles. The Question is, Why the Angel calleth it her seed, and not abraham's; seeing Ishmael was his son; and the seed, and issue is reckoned to the man. And it is answered, It is, to distinguish the promised seed, which was Isaac, and to be born of Sarah; and that child which came of the handmaid, that was but the resultance of a carnal device. The Ishmaelites (as we shall see) are reckoned unto Hagar, not unto Abraham; and therefore called Hagarens: And Sarah intendeth thus much, Gen. 21.10. in that speech of hers, Gen. 21. she doth not say, Cast out the bondwoman, with thy son; for thy son shall not be heir with my son Isaac: but, Cast out the bond woman, with her son; for the son of the bondwoman shall not be heir with my son: and ever after, they were distinguished, the Ishmaelites from the seed of Isaac. They were content, at first, with the name of Hagarens: but, in the pride of their hearts, considering that Hagar was but a bondwoman, they would not be called Hagarens, from Hagar; but Saracens, from Sarah, the freewoman, and principal wife. Application Even as in these times, some proud minds rising to wealth and place in the world; and being ashamed of the obscurity of their offspring, will needs derive themselves from some great family of their own name, and assume unto themselves the Arms of that family. Oh how much more wisdom were there in those people, to labour for Virtue, which is true Nobility, then to be beholden to this borrowed, yea mendicated and begged dignity? I have read of a Pope of Rome, that bragged he came ex illustri doom, of an illustrious house; which upon examination, was a poor cottage, into which the eat did shine, through the many breaches of the same: but if he had been virtuous, he might have put honour upon this mean place; and it would have been no disparagement unto him, in the judgement of wise men; to have been born so meanly. But no more of this. I will multiply thy seed exceedingly. We see whose blessing Issue is; I will do it, saith God. Secondly, from whence the Multiplication of issue is; and that it is a blessing. But both these I fully handled else where. To shut up then for this time: Observe. 6. There is no arguing who are Gods Benjamins, from the greatest most of temporals. Here was a great temporal blessing bestowed upon such as were without the covenant. God is pleased to bestow temporal favours, with a full hand, upon such as are Aliens from the commonwealth of Israel. We see this in manifold examples; how God hath made the cup of the wicked run over with these outward things: Esau had the fatness of the earth, for his portion; and those Sodomites that were so profligately wicked, yet dwelled in a place, that was as the garden of Eden: And the Canaanites whom God cast out, and were so notorious for all kinds of abomination; had a land, that flowed with milk and honey. The rich glutton in the Gospel, was clothed in purple, and fared deliciously every day: Luk. 12. and that other, Luk. 12. had his barns full, and looked to receive his incoms: They have had, and have, honour and great places, and offices: they have had children at their desire; they have had goodly dwellings, and gotten great victories, and been successful in many erterprises: and there be many reasons of this. First, God will show his bounty, even to the vessels of wrath; there shall be none but shall partake of his favour. Secondly, some good may be found in the most desperate persons, some moral good; some action (though not in their intention, yet) in the event, that hath some goodness in it; and the least good, God will not suffer to go unrewarded: As Saint jerom observeth, upon Ezekiel 29. S jerom. Ezech. 29. In God's giving of Egypt to Nebuchodonosor, for his service against Tyrus. Intelligimus etiam Ethnicos, si quid boni fecerint, absque mercede, in judicio domini non praeteriri: We hence understand, (saith he,) that very heathen men (if any good they do,) are not dismissed without a recompense, from the justice of the righteous Lord. Thirdly, God will hereby render them inexcusable; if they be not alured by his favours, he will be justified in his judgements upon them. Saint Augustin seemeth to add a fourth reason; drawn from the nature of these outward blessings. Dantur bonis, ne putentur mala; dantur malis, ne putentur summe bona: They are given to good men, lest they should be thought evil things; and they are given to evil men, lest they should be thought the chiefest good. For the Use of this: Application Eccles. 9.2. Let not men crow, upon the enjoyment of these outward things; for they are no arguments of Gods special love, Eccles. 9 neither love nor hatred, by all that is before them: the wicked may have them, and have them ex largitate, sed non ex benignitate dei; Out of God's royal bounty, as a benefactor; but not out of his tender love, as a Father. Secondly, let not the godly envy the prosperity of the wicked; this temptation they have had; Psal. 37.1. etc. as we see in David, Psal. 73. and job 21. and jerem. 12. But what saith the Psalmist? Fret not thyself because of the ungodly, neither be thou envious against the evil doers; they taste of his common bounty, but not of his spiritual love: and besides; they stand in slippery places, their table is their snare. Et faelicitas implorum fovea ipsorum; The prosperity of fools (saith Solomon,) is their destruction: They are but fatted to the day of slaughter; they receive all the good they are like to have, in this life; as Abraham saith, to the rich man in Hell: nay in steed of envying, let the godly be comforted. First, let them make account that God will give them that which is fitting for them, even in these outward things; for if the dogs be so fed, surely the children shall not want bread: But if God be pleased to keep them short in these outward things, he will make it up to them in spiritual, yea, in eternal blessings. Quid dabit eis quos praedestinavit ad vitam, Qui haec dedit eis quos pradestinavit ad mortem? (saith the Father:) what will he give to those, whom he hath ordained unto life; who hath given such good things to those, whom he ordained unto death? Lastly, Let it be an Use to us all; that seeing even the wicked may have so great a share in these outward things, we should labour for those things that be most excellent; and that may put a difference, between us and them: these outward things are gratis data; graciously and freely given; but there be some things that be gratum facientia, carrying grace along with them, (as the school speaketh;) and making their receivers gracious; and such are true piety and godliness, and the fear of the Lord: There is justification and sanctification, and peace of conscience, and joy in the Holy Ghost: These be panis Filiorum, the children's bread; these be prima, the first and chief things; these outward things, but the Et Caetera, the additionals. First, seek the kingdom of Heaven, and the righteousness thereof, and all these things shall be added unto you. Let us labour to be in Christ, in God; and then we shall have more joy, than all they, whose corn, and wine, and oil, is increased: Let us be adorned with the sanctifying graces of God's Spirit, (in comparison whereof, all the riches, and honours, and pleasures of the world, are but dung and dross:) and the King of Heaven shall take pleasure in our Beauty. Preached, Decemb. 8. 1641. THE FOURTEENTH SERMON. GEN. 16.11. And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son. WE told you, the words of the Angel to Hagar were of three sorts: First, words of Question. Secondly, of Admonition. Thirdly, of Prediction. We have dispatched the two first, and entered upon the third. The Prediction is of three things: 1. Of the multiplication of her seed, vers. 10. 2. Concerning the child she went withal, that was to be the root of that numerous issue, vers. 8. 3. Concerning the quality and condition of the child, vers. 12. The first Prediction we stood upon the last day: Now we are come to the second; and this Prediction hath many Consolations in it: First, concerning her conception. Secondly, that she shall bring forth. Thirdly, that the issue shall be a son. Fourthly, that his name shall be Ishmael. And Lastly, in the reason of his name much comfort, in that God had heard her affliction. For the first, Behold, thou art with child: Lyra, and others, Lyra, Glossa ordin. read it in the future tense, Thou shalt conceive. And they have this conceit, that Hagar (first, in way of punishment for her sin, for her insolency toward her mistress, and her flight from her; and secondly, through the weariness of her journey) had suffered abortion: her former conception was frustrated; but now God in his mercy (upon her humiliation) would revive that embryo, that was dead within her. But Paulus Burgensis recites this as a Fable, Paulus Burgensis. and confutes the reason that Lyra giveth. And whereas Lyra saith, It is read in the future tense; it is wonder that so great an Hebritian should be so mistaken: for it is not so: It is here a participle; and so Arius Montanus renders it praegnans, Gen. 38.25. being with child: And so it is, Gen. 38. when Tamar brought forth the staff and the signet, she saith, By the man whose these are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, am I with child. And the Septuagint render it, here in our Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thou art with child. And where Lyra voucheth that place, Judges 3.5. Judg. 13. where the Angel saith to the mother of Samson, that she shall conceive; the word is in praeterito, the preterperfect tense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; but it must be understood of the future: Nothing hindereth, but that we may say, that Samsons mother had conceived him, even when the Angel spoke to her: for there is not a word spoken of her conception, after the Angel departed; it is only said, The woman bore a son, and called his name Samson, vers. 24. But now then, in the next place, she was with child already; and what comfort (will some say) in the Angel's word unto her, Behold, thou art with child? Yes; she might judge that she was with child, and yet not be so: it is no strange thing, that women should be mistaken in that kind: Many have thought themselves with child, and reckoned from such a time; yet it hath proved but a false conception: but now that the Angel of God assures her it is so, it must needs add to her comfort. Observe. 1. In doubts of mind, or weak persuasions, the confirmation of good Ministers, and other godly people, (as it were) sealeth an assurance. When a thing is doubtful and questionable, and that it is possible there may be a misprision; for one to have the confirmation of another, strengtheneth much. Yea, if a man be in a reasonable manner assured of a thing; yet when one sets to his seal, and confirmeth it, that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of judgement and credit, it conduceth very much to the establishing of the mind. I am sure, this holdeth true in regard of the soul: there are oftentimes good motions, and good desires, which are the conceptions of the soul: but because there is in every one (even the best) much corruption, and a kind of spiritual guile, and a self-love, whereby men are apt to think better of themselves then there is cause; when a man that hath piety and understanding, and hath his senses exercised to discern both good and evil, as it is, Heb. 5. shall, by examination of things, Heb. 5.14. find such motions to be good, and the resultances of Gods holy Spirit shall witness them so to be; it giveth great contentment to the heart of another, yea even in those things whereof the heart is well persuaded, and in a manner assured; yet the confirmation of another adds much to the comfort. Daniel (no question) was persuaded of God's love toward him; yet when the Angel telleth him that he is greatly beloved, Dan. 9.23. Application Dan. 9 he receiveth (no doubt) far greater satisfaction. And such strength is added to many, by the Angels of the Churches, which are the Ministers: when a man findeth these and these things in himself, and is persuaded of the reality and truth of them; yet, when either in public preaching, or private conference, the man of God sets to his seal, there is an increase comfort: Yea, even private Christians may receive confirmation from each other in this kind: else would not the Apostle have used such exhortations, 1 Thess. 5. Comfort yourselves together, 1 Thess. 5. jud. 20. Heb. 10.24. edify one another: and Judas. 20. edify one another, in your holy faith. When they consider one another, as the Apostle saith, Heb. 10. and see the state of their brother, upon perfect observation, to be good; and shall out of God's word, and their own experience, assure him of it; they do strengthen his spirit exceedingly; so that if his own hold fail him, and that he have want of former felicity, yet he is upheld and supported, by the testimony of his godly brethren; of whom he is persuaded, that they have the spirit of God: It is memorable, that our acts and monuments report of john Carls, Fox his acts and monuments. a poor weaver, who in a letter sent to Master Bradford, being at that time, as he was often, in affliction of conscience; gave him assurance of the remission of his sins: that holy Martyr professeth, that he had received more comfort by that letter, than he had in all the time of his imprisonment before. Such helps may godly christians be, one to another; yea the meaner to those of greater gifts. A Second comfort that the Angel giveth her, is; Observe. 2. The woman's sense of the curse in childing, yet of the blessing too in safe delivering, cautioneth the Abortion of her Thankfulness and duty. that she shall bring forth. And who doubteth, but This is an addition to the former; considering how many conceive, and yet suffer Abortion. It is part of the sentence of the woman, for her First transgression; I will greatly multiply thy sorrow, in thy conception; and in sorrow shalt thou bring forth, Cen. 3. How many are the faintings, the long, the nauseating of this and that food? The unwealdiness of women, while they go with child? how apt are they to miscarriages; upon any slip, or fright, or fever? and when she cometh to travel, and that her hour is come (as our Saviour speaks, Joh. 16. joh. 16.21. ) She hath sorrow; grievous pains, throws, and fearful convulsions: so that oftentimes the child dyeth, and never seethe the light: or if the child be brought forth, the mother dyeth! as we see in Rachel, and the wife of Phinees; and many thousand examples more. The difficulty, and danger of child-bearing is such, Euripides. that Helena in Euripides saith: she had rather stand ten times in the front of the battle; then once bring forth a child: Yea the Scripture maketh it a resemblance of the greatest afflictions, that befall men in this life: Isaiah chap. 13. Isai. 13.8. Speaking of the judgements that shall come upon Babylon; saith, They shall be afraid, pains and sorrow shall take hold upon them, they shall be in pain, as a woman that traveleth: So Isaiah 26.17. c. 26.17. Like a woman with child, that draweth near unto the time of her delivery, is in pain, and cryeth out in her pain: even so have we been in thy sight, O Lord. jerem. 6.24. Anguish hath taken hold of us, and pain, jer. 9.24. as of a woman in travel, Mich. 4.9. Pangs have taken thee, as a woman in travel: yea the Scripture findeth no resemblance of the pangs of Hell: the sorrows of Hell compassed me about: Psal. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Psal. 18.6. the word properly signifieth those sharp pangs, which women have in travel; from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (in Pihel) that signifieth Parturivit. She hath traveled in childbirth: Hos. 13.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they are called, Hose. 13.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the pains of a travelling woman. Our Lord speaking of those troubles that should preceded the day of judgement, saith, these be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the beginnings of Sorrow, Mat. 24.8. Matt. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being properly the sorrow of a woman in travel: The rich man in hell saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; I am tormented in this flame; And Abraham useth the same word again to him in the next verse. These things set out unto us, the difficulty and danger of bringing forth; and therefore it may be justly accounted a great blessing here promised; that she shall not miscarry, but bring forth. The Use of this is: Application Unto wives. First, To women that are with child, that seeing it is God's blessiing, they should direct their prayers unto him, for their happy progress in this great work: Not unto Lucina, as the Heathens; or as the Papists to the Virgin Mary, or any other Saint or Angel; but to God; whose sole blessing 'tis both to conceive, and to bring forth. Secondly, they should not be guilty of any thing, whereby they may prevent this blessing; such intemperance is in some, such hunting and violent agitations of their bodies, that they oftentimes miscarry, and are the causes of much woe to themselves; besides the contemptuous repelling of God's blessing, that they are guilty of. Thirdly, It should teach them, after their child-bearing, to give God thanks; and that not only in a perfunctory and formal manner, or in some concealed way, as if they were ashamed of it: but to do it solemnly, and even to require the assistance of the congregation: for there are but few deliverances temporal, that hold weight with the delivery from the pains of childbirth; and certainly, if God's mercy be in a fire, our thankfulness must not be in a frost: if we shall be earnest to cry to God in our wants, and not return to give thanks, a worse Leprosy sticketh to the souls of those in the Gospel, than they under the Law were afraid of in their bodies. To husbands. Secondly, It is an Use to Husbands, that seeing this is such a blessing, they should do their part in praying unto God, in the behalf of their wives; that they may have an happy passage, through such great Sorrows, and may safely bring that into the world, which they go withal. Thirdly, they should favour them all the time, both in contenting them, to their power, with such meats as they have a mind to: 2. not putting upon them hard or difficult employments. 3. in providing things necessary against the time that they shall lie down; and at that time, being tender over them, and comfortable unto them. And certainly, were there not Religion to enjoin this, Reason and equity would require it, That seeing the woman hath the pain and sorrow, and the man free, (whose child it was, as well as hers) he should be respective of her, and loving unto her, and not be wanting in any thing necessary for her. To children. Fourthly, it is an Use for Children. Is it such a blessing of God, to bring them thorough such difficulties and dangers into the world? 1. They should be thankful to God. To children. How did he preserve them so many months, in the dark receptacle of the womb! Nazianzen calleth men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, twice buried; once in the womb of the mother, and again in the womb of the earth. Gregory Nazianzen. How did God make them grow and increase, there and bring them forth! They might have been brought to the birth, and no strength to bring them forth; or they might have been brought forth dead. God hath brought them forth alive, and therefore it is worthy of their best acknowledgement. 2. It should quicken their love, and respect, and obedience to their mother: the mother bought this blessing dearly, and they own the mother much. Matri debes longa fastidia, (saith Saint Ambrose) longa discrimina; Thou owest to thy mother many long, many loathe, many tedious dangers: Tibi jejunavit, tibi comedit; S. Ambrose. for thee she fed, for thy sake she fasted: fasted oftentimes from the best diet, and fed sometimes on things worse, for thy sake: Yea, Cùm ediderit quod optavit; (saith he) partu absolvitur, non timore; when she hath brought what she desired, she is free from her burden, but not from her fear and care; she hath her hands full still, and her head full still, and her heart full still, and still is anxious for thy well-doing. It is true, such is the corruption of man's nature, that he that will respect the father, is not so respective of the mother: she is the weaker vessel, and men take a liberty to step over the hedge where it is lowest. But we shall find father and mother joined, in the Commandment: Jacob is said to have obeyed his father and his mother, Gen. 28. and Solomon, at least twenty times in the Proverbs, mentioneth both father and mother: And we shall find, Levit. 29. Gen. 28.7. the mother put before the father; You shall fear every man his mother and his father: as if he would on purpose meet with that neglect that is of the mother. Levit. 29.3. But were there not this charge, yet the consideration of the many pains and pangs that the mother hath endured, the many watch and much trouble that she hath had for the child's good, would oblige every one that hath the least spark of good nature, to a due love and respect unto her. Upon this ground, old Toby counselleth his son, to love and reverence his mother, and not to be wanting unto her all his days. Oh then, having been brought into the light thorough so much trouble to the mother, let every child love her, honour her, never suffer her to want. Our Saviour did take care of his mother, when he was leaving of the world. This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Tim. 5. to requite their parents: this is Vicem reddere parentibus, (as Saint Augustine saith of his mother Monica; 1 Tim. 5.4. ) to reflect some of the good offices of parents: This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the young stork doth by the dam: This is that which will bring a blessing upon the child's head: And it was never found, that a child that was pious in this kind, went away unrewarded: but on the other side, to neglect the mother, and despise her, is the next way to a curse: for such a one, (saith Agur, Prov. 30. Prov. 30.17. ) the raven of the valleys shall pick out his eyes, and the young eagles shall eat them. 3. A third advancement of her comfort is, that she shall bring forth a son. The Angel comforteth her, Quoad sexum prolis, promittendo masculum; according to the sex of her seed, by promising a male. Observe. 3. Importunate desires of children, and especially of males, is a frailty of nature. True piety (in both) contentedly attends God's pleasure. Gen. 15.2. And Chap. 25. And 30.1. Great and earnest have been the desires of people after children. Abraham seemeth, in his infirmity, to overlook all the blessings that God had or could bestow upon him, in comparison of a child, Gen. 15. What canst thou give me, seeing I go childless? And we see how earnest Isaac and his wife both were for a child, Gen. 25. and how passionate was Rachel in this case! Give me children, or else I die, saith she to her husband, Gen. 30. And how did Hannah take on, for this defect of issue! 1 Sam. 1. And Gehazi suggesteth this to his master, as the only way to gratify the Shunamitish woman for all her kindness, 2 Kings 4. to beg a child, of God, for her. And the women were then earnest, not only out of an instinct of Nature; for it is natural to desire children; not only out of a desire to give contentment to their husbands; but secondly, out of a fear of the reproach and shame of barrenness. God hath taken away my reproach, saith Rachel, Gen. 30.23. after she had born a son, Gen. 30. and so saith Elizabeth, Luke 1.25. God hath looked upon me, to take away my reproach among men. And as, upon these reasons, they were desirous of children; so of a male-child: their hearts stood most to this of old, because every woman in Israel was desirous, yea ambitious to be the mother of the Messiah, who, they knew, should be the seed of the woman. And still the affections of mothers are carried to a male: whether it be in regard of the dignity; (for the male is more excellent than the female, even from the creation;) or whether it be in regard of the perfection: Nature doth intent a male, Aristoteles. (saith the Philosopher;) and the female he would have to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an aberration of Nature. God would have the males consecrated to him: All the males shall be mine, Exod. 13.12. Mal. 1.10. Exod. 13. and the Paschal Lamb, that was to typify Christ our sacrifice, was to be a male: and, Mal. 1. he is cursed, as a deceiver, that hath a male in his flock, and offereth that which is corrupt or imperfect. Or lastly, whether it be because the male doth longest continue the name of the family: for it dieth in the female, being planted into another stock; I do not determine. But, commonly, the affection of the mother is to the male: and therefore Sarah is told, she shall have a son; and the mother of Samson is told, she shall have a son: Hannah, being barren, one would have thought, should have been contented, 1 Sam. 1.11. even with a female; yet you shall see, 1 Sam. 1. that her desire is for a man-child. And for the increase of the Shunamitish woman's comfort, 2 King. 4.16. 2 Kings 4. he tells her, she shall not only have a child, but she shall embrace a son. So the Angel to Zacharias, knowing what would best suit both with his desire and his wife's, telleth him, that his wife Elizabeth shall bear him a son, Luke 1.13. Luke 1.13. And so the Angel to the Virgin Mary, Thou shalt conceive in thy womb, and bear a son, vers. 31. For the Use of it: A son is God's blessing, Application and it is not simply unlawful to ask it of God; but it must be with submission of our desires and requests to Gods good will and pleasure: and if it shall please God not to answer us in the thing we desire, yet not to be tumultuous, or murmur at it: For, First, Beggars must be no choosers: it were an insolent part in a beggar, because he could not have what he would, to despise that which is given. Omnes mendici Dei sumus, (saith the Father;) we are all beggars to the Almighty; and he will give us what he thinks good, and we are bound to take it thankfully. Secondly, we must know, that he doth more for us, in giving us any children at all, than he oweth us. Thirdly, if people had no child, they would be glad of any. Fourthly, it may be, though God doth not hear us ad voluntatem, (saith the Father) yet add salutem; according to our will, yet he doth, to our welfare. In denying us that which our hearts much stand unto, he preventeth our sin (as foreseeing we would too much dote upon it) and our sorrow: if he should take it away, we should be more afflicted: and crosses soon come in those things we love most. Or if that child should miscarry, by a lewd course, it would be so much more vexation, by how much our affection hath been greater; as we see in Absalon, whose ruin was the more grievous to David, because he passionately loved and affected him. Secondly, let it teach us, that when God satisfieth our desire, in the particular thing we desire, whether it be male or female, to be truly thankful for it, and to make right use of it. We have but little reason to expect, that God should gratify us in the very individual thing that we desire: for, how often, when he calleth for this and that at our hands, do we put him off, and send him away empty? And if we do any thing, it is no further than it standeth with our own liking; so that we rather please ourselves then God. And therefore when (notwithstanding the ill measure we offer him) he shall give us our desires in the very thing we ask, we have reason to be thankful, and put such a blessing to the best use, even that which may make most for God's glory: so did Hannah, as appeareth, 1 Sam. 1. 1 Sam. 1. the two last verses. For this child I prayed, and the Lord hath given me my portion which I asked of him: therefore also have I lent him unto the Lord; as long as he liveth, he shall be lent unto the Lord. So say every of you, when you look upon this or that child, and can say, This is the son of my desires, this is the daughter of my prayers; I begged earnestly for him or her, and God heard my request: be more careful to bring them up in the fear of God; and provide that they may honour God in an especial manner: And let not a fond and carnal affection and indulgence, make you forget the blessing you have received; God hath fulfilled your desires, seek to fulfil his, which is to be most honoured with those blessings, that he hath bestowed upon your importunity; if you fail in this, there may a curse lie in that which you have most earnestly desired, and obtained; and you may smart to purpose, for your unthankfulness. The fourth consolation in this prediction is in the name, and Reason of the name: The repetition of that passage. Thou shalt call his name Ishmael. This was not to give power to her to impose the name, for it properly belonged unto the husband: and so we shall find afterward, that Abraham called his son's name (which Hagar bore,) Ishmael: And so Jacob altered the name that his wife had given, from Benoni to Benjamin: if we find in Scripture, Observe. 4. The imposition of the name belongs unto the Father; yet no name, or other externals whatsoever, to be boasted of, or deemed a privilege. Ruth. 4. 1 Sam. 1. that women gave names to their children, we must suppose the consent of their husbands; not that they did it by their own authority. The wife of Manoah bore a son, and called his name Samson; the women, the neighbours of Naomi, gave the child a name, Ruth. 4. but we must suppose, it was suggested unto Boaz, and he appointed it. So Hannah gave Samuel his name, no doubt with the consent of her husband Elkanah, 1 Sam. 1. Elizabeth, likewise, when the child was to be circumcised, and the neighbours would have him called Zacharias, after his father; she said no, he must be called John; yet was not that ratified, till the father himself was consulted; and when he said it must be so, they called him john: but I let that pass; Cajetan in locum. he shall be called Ishmael, nec praeterea, saith Cajetan, take knowledge that Ishmael is the first, in Scripture, that God gave a name unto, before he was born: but withal another observeth, that he was the only ill in Scripture, whose name is foretold: The next was Isaac and josias, in the old testament; and the Baptist and our blessed Saviour, in the new: But in or before the birth of these four (whose names were foretold,) there was some miracle shown; Isaac born of Sarah at ninety years of age: when Josias was named, the Altar clove in sunder, 1 Kings 13.2. 1 Kings 13. When the Baptist was promised, his Father was strucken dumb; and Christ was born of a virgin: but in the foretelling of Ishmaels' name, no miracle, that we read of, was wrought; unless we will give way unto the fiction of the Hebrews, (that we mentioned in the beginning;) that the child was dead in Hagars' womb, upon her long travel; and miraculously revived again. Well then, the foretelling of Ishmaels' name, though (as Saint Chrysostom observeth; S. Chrysostom ) it showeth the care that God had of Hagar, by mentioning such particulars; yet it is not to be boasted of; nor any of those outward things else, wherein, men out of the covenant, have as great a share as others, yea oftentimes a greater than others; as if they were certain evidences of Gods special love: Eccles. 9 no, they fall alike, both to good and bad, saith the Preacher, Eccles. 9 There is a conceit, that possesseth the mind of many a man in the world; who being guilty of gross sins, yet because God blesseth him in these outward things, and maketh him prosper; faith, surely God would not thus favour me, if he did not love me; is it like I should enjoy this abundance, if God did not bear a special affection towards me? Application But this is a gross mistake for Esau was hated of God, and yet the fatness of the earth was his portion. Psal. 17.4. These be those, that have their portion in this life, Psal. 17. and yet, have no part in Heaven: Let no man therefore think, these outward things and the full enjoyment of them, assurances of Gods special love; but let him labour (as I said the last day) for the graces of God's Spirit; which are panis Filiorum, the children's bread; and the dogs of the world shall have no part in them: Gifts are bestowed upon Ishmael, and the sons of the Concubine; but the inheritance, is reserved for Jsaac: God only loveth with a special love, and the affection of a Father, whom he hath ordained to salvation. Observe. 5. The strange metamorphoses of sin. But now for the reason of the imposition of this name, because the Lord hath heard thy affliction: Where we may observe, the reason of the imposition of names: 1. It hath not been only used, to distinguish one party from another; but 2. in the second place, to signify something to come. So Hevah had her name, because she was to be the mother of all living: and Abram was called Abraham, because he was to be the Father of much people; and Sarah, because she was to be the mother of Princes. And Isaac had his name from laughter▪ not only because of the present rejoicing of his parents, but because he was to be cause of joy to posterity, in regard the Messiah was to spring from him: And joseph, because God would add another son. And Solomon, because he was to be a peaceful Prince. And jesus, because he was to save his people from their sins. 3. Names have been imposed, to keep in fresh memory, some blessing past; and so we see jacob hath the name of Israel, to put him still in mind of his wrestling with God, and how he prevailed with him. So joseph called his elder Son Manasses, because God had made him forget his affliction; and his younger, Ephraim, because God had made him fruitful in the land of his affliction. And so Moses had his name, from being drawn out of the flags. And Samuel, because he was begged of God; yea to this purpose, that God's people might remember his mercies, they have given names to places: Abraham calls the place where God had spared Isaac, Gen. 22. c. 28. and provided another sacrifice in his room, jehovah-jireh; the Lord will provide, that he might never forget the experiment he had, of God's gracious providence: Jacob changeth the name of Luz, into Bethel, the house of God, Gen. 28. that he might ever remember how graciously and comfortably God had revealed himself unto him, in that place: jehosophat, and the people, that they might never forget the marvellous comfort that they had received from God, in a strange deliverance, from an invincible army of the Ammonites and Moabites, and Edomites, called the place (where they met together to praise God for his mercy) the valley of Berakah (i e.) the valley of blessing, 2 Chron. 20. 2 Chron. 20. yea, they have given names to times: Mordecai and God's people, to keep in perpetual remembrance that deliverance of theirs from that conspiracy of Haman, did not only keep those days wherein execution should have passed upon them, as days of rejoicing, every year; but called them days of Purim▪ Esther 9 Esther 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Lot, and a Lot, we know, was cast upon them, for their extirpation. Lastly, Names have been given unto men, as to mind them of God's mercy to them, so of their duty to him; that as oft as they hear or remember their name, they might be stirred up to thankfulness and obedience: as Judah, that is from praising; Simeon, from hearing; and Benjamin, the son of his father's right hand; which carried his duty in it. So John or Jochanan, the graces of God; and Theophilus, and Timothy, and divers others. Now for the Use of this: Application First, Let all Parents learn to give fitting Names to their Children, such as may mind them of God's mercy, and their duty; such as may be Monitors to them upon all occasions, to remember God and themselves: Scripture Names are fit to be given, for they have good instructions in them. Secondly, Names of virtuous Predecessors, by whose examples they may be stirred up to tread in their steps. They too too much offend, that care not what heathenish Names they give to their Children; and some give such ridiculous Names, that they are far from Christianity, or Civility: And some again are so affected, and rather give Sentences, sometimes, than Names; that (me thinks) it is a dishonour to God, in whose Name the Child is baptised; to the holy Sacrament which is solemnised; and to the Congregation of Saints, before whom the Name is given; yea, to the Child itself, who is like to carry a mock and a brand, rather than a Name, all the days of the life of it. Thirdly, When people have good and significant Names given unto them, let them labour to make them good; so did John: He had the grace of God; and Theophilus, He loved God. So did Timotheus, according to his name, He was a man that feared God. So was Clemens, and Prudens: So was St. Jerom's Pannachius, and St. Ambrose his Agnes: and Nazianzens Meletius: And Valentinian said of Probus, He was vir sui nominis, that he was a man of his own name (i. e.) an honest man. Those that have had ill names, have fulfilled them; as we see in Zeb and Oreb, a Wolf and a Raven; and such they were against the people of God: And Nabal, as his name was, so was he, he was a fool, and folly was with him: And Achitophel made good his name, for (though he were accounted as a wise man, and consulted as an Oracle, yet) he died as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (i. e.) The kinsman, or brother of a fool; for seeing his Counsel despised, He went home, set his house in order, and hung himself: Let those then that have good names, make them good: But here is a gross defect, Absalon hath a name that signifieth the peace of his Father, and we know full well what a disturbance and a vexation he was unto him; Zedechiah signifieth, the righteousness of God, and a most unrighteous man he was; Antiochus was called Epiphanes (i e.) illustrious; whereas he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the furious; and breathed out nothing but cruelty against the people of God: And so the Pope of Rome that styleth himself Servus servorum, the servant of Servants, sheweth how he doth affect to be Dominus Dominantium, A Lord of Lords; it is a fashion of the Popes when they enter on the Popedom, to alter their names: But Pollid●r Virgil observes, Pol. Virg. He that called himself Bonifacius was Malefacius, He meaneth an ill doer: Urbanus was Rusticus, (i. e.) clownish; or as it was said of one of that name, Turbanus, from his troubling so the Christian world; Innocentius, Improbus, being most nocent; Pius, impius, being ungodly; Paulus, Saulus, being a persecutor. And so the Jesuits have a glorious name, but (as one saith of the Philosophers) Nomen sibi solum retinuerunt, They have retained only the name unto themselves; for how unlike are they to him whose name they do most impudently usurp? He went about doing good, they go about doing mischief, like their great master the devil, seeking whom he may devour. And as he cometh from compassing the earth, so they compass Sea and Land to make a Proselyte, though they make him seven times more the child of the devil than themselves. His words and deeds were always full of compassion and mercy, theirs full of rage and cruelty: None more meek than he, none more proud than they: None more peaceable than he, none more tumultuous than they. As of old there was no Play, but there was a Devil in it; so no Treason or Conspiracy, in these latter times, wherein the hand of these Joabs, these Jesuits, is not. But not to lay the Scene too far off, How are we ourselves guilty in this kind! We have a glorious Appellation, that which those of the Church of Antioch first had, and no doubt triumphed in, Acts 11. And that is, Act. 11 26. the name of Christians; we have it from Christ, 1 john 2. and should have that anointing St. John speaketh of, 1 John 2. And the same mind should be in us that was in Christ Jesus, (as St. Paul speaketh;) we should learn of him, we should resemble him; and the very name is a strong Obligation upon us. Bernard. St. Bernard maketh one of the graces of the soul to be Recordatio propriae professionis, the apprehension and memory of her own Christian Profession; But at the other side it is a foul disparagement to a man, vocari quod non est, to be entitled what he is not, (Saith S. Augustin.) Nomen inane, Crimen immane, a frustrated name, St. August. is an heinous crime; and yet how defective are we unto this our Denomination? Called Christians, but live like Pagans. Oh what a Solecism is This? Our Lord hath redeemed us, and there is a virtue that proceedeth from his Passion, to make those whom he hath redeemed, holy; He is our head, and thence is an influence from the head into all the members; Too, we profess ourselves the Redeemed of the Lord, and find no virtue of his Death; Members of him, and find no power conveyed unto us, for Piety: What will the Heathen say? Christians and bloody! Christians and excessive! Christians and licentious! Christians and fraudulent! Christians and malicious! Wherein are they better than we: They shame their Master by their lewd courses. In the fear of God, as we have this honourable Title, full of dignity, that we are Christians so let it mind us of our duty, and let it be a tye upon us to walk worthy of that calling to the which we are called: For else (as it was said in another case) Nomen Crimen, the Name of Christian was their Fault; Tertul. in Apol. (saith Tertullian:) So it will be to us, the very Name will be our fault, and the glorious Appellation will increase our condemnation. THE FIFTEENTH SERMON. GEN. 16.11, 12. Because the Lord hath heard thine affliction. Vers. 12. And he will be a wild man. THe words of the Angel to Hagar, were of three sorts: First, of Question, vers. 8. Secondly, of Direction, vers. 9 Thirdly, of Prediction; and he foretelleth, First, concerning the numerous multiplication of her seed, vers. 10. Secondly, concerning the child she went withal. 1. That she should bring it forth. 2. That it should be a son. 3. That she should call his Name Ishmael. To which is added the reason of the Name, vers. 11. Thirdly, he foretelleth the quality, and disposition, and course of this son, vers. 12. He shall be a wild man, his hand shall be against every man; and every man's hand against him. We have dispatched the words of Question and Direction; and in those of Prediction, are come as far as his Name: Calvin in locum. Observe. 1. The father of mercy oft heareth the miseries of his servants before they can put up their prayers. and have spoken something, concerning the imposition of Names. Now for the Reason of this Name, here; Because the Lord hath heard thine affliction. Calvin upon this passage saith, non legimus Agar in s●is angustiis confugisse ad preces: we read not any thing of Hagars prayers, in these straits of hers, and yet she is heard: God (saith he) inclineth to help people, sometimes upon their supplication; sometimes even when they are mute, and say nothing; maketh his sun to shine, and his rain to fall, upon the just and the unjust; he helpeth them; for the former, he is said exaudire preces; to hear the prayers: for the latter, exaudire miserias; to hear the afflictions of his people. It is certain, that God is so merciful, that many times he bringeth those out of trouble, that never seek unto him in their trouble: and some negligent ones are apt to plead this; and therefore when the hand of God is upon them, they do not make supplications to their Judge; but such should know, that that deliverance which cometh without seeking, Application Dan. 9.23. hath not that comfort and satisfaction in it, which that hath that cometh upon a man's pains: for it argueth the love of God to a man, as the Angel telleth Dan. c. 9 At the beginning of thy Supplications the Commandment came forth, and I am come to show thee, for thou art greatly beloved. Secondly, it stirreth up love in men towards God. I love the Lord (saith David, Psal. 116. Psal. 116.1. ) because he hath heard my voice and my supplications. Thirdly, 1 Sam. 1. two last verses. It stirreth one up to the greater thankfulness, as we see in Hannah, 1 Sam. 1. the two last verses, For this Child I prayed, and the Lord hath given me my Petition which I asked of him, therefore have I also lent him unto the Lord; and as long as he liveth he shall be lent unto the Lord: That estate which is cast upon a man unexpectedly, hath not that true sweetness in it, with that which a man hath gotten by his own industry: And therefore it is promised as a special blessing, that a man shall eat the labour of his hands, Psal. 128.2. Psal. 128. And so for a man to be freed from trouble, without any seeking unto God, is not so comfortable, as when a man hath prayed and begged hard for it. But I hold you no longer in this: For with the leave of so Reverend an Author as Calvin is, it may very well be supposed, that Hagar did pray, in her affliction, unto the Lord; and that God upon her humble prayer was inclined to show her mercy: and therefore the most understand by this Phrase; He hath heard thine affliction, the prayers which she made in her Affliction; and so the Chaldee Paraphrase Translateth it, Chald. Paraph. Hath received thy prayers. And what a ground of joy is this, to have a man's Prayer admitted, and acceptable? Observe. 2. The great comfort of Gods accepting our Devotions, with Caution touching apprehensions of the contrary job 30.20. Psal. 80.4. Isa. 1.15. Blessed be the Lord (saith David) that hath not turned away my Prayer, Psal. 66.10. And he is often rejoicing, because the Lord had heard him. On the other side, how grievous is it, for a man's Prayers to find none admittance, as we hear Job complaining, Cham 30. I cry unto thee, but thou dost not hear me; I stand up, and thou regardest me not. How long wilt thou be angry against the Prayer of thy People? say they, Psal. 80. So the Church, Lamentations 3.8. When I cry and shout, he shutteth out my prayer. So how God threatneth his people, Isa. 1. When you spread out your hands, I will hid mine eyes from you, yea, when you make many prayers, I will not hear. Sometimes God not only not admitteth, but he rejecteth the Petitions of some, that their prayer becomes sin, Psal. 109.7. Psal. 109.7. Yea, their prayer is an abomination, Prov, 28.9. So there is a comfort, to have Prayer thought well of; and so is it for any other duty that we perform to God; a great comfort to Abel it was, Gen. 4.4. that God did accept his Sacrifice. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth, to look unto it, Cum delectatione, with complacency and delight; the Septuagint rendereth it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he beheld. But Sy●●machus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He was delighted with it; it is part of that prayer of David, in behalf of the King, that God will accept his offerings. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is there used, which signifieth, turning into ashes, In Piel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in cineres vertit. which was a manifestation of Gods accepting of the Sacrifice, when by fire from heaven he consumed it; as is said of Eliahs' Sacrifice, and solomon's; and is supposed to be that testimony that God gave of his acceptation of Abel's Sacrifice; and therefore Theodosius turneth the word that we had before, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inflammavit, He hath inflamed. Isa. 56.7 Isa. 56.7. God saith, he will make his people joyful in the house of prayer, (i.e.) whosoever therein should devoutly appear, their Offerings and their Sacrifices should be accepted: what a comfort was it to Cornelius, Act 10.4. when the Angel told him, Act. 10.4. that his Prayers and Alms were come up for a memorial before God: God did not only take knowledge of them, and like well of them, but they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as a standing pillar in God's sight: Well might Solomon say, Eccles. 9 Go thy way, eat thy bread with joy, Eccle. 9.7. and drink thy wine with a merry heart, for now God accepteth thy works. It is not to say, with what a delicious ravishing sweetness the soul is filled, when it is persuaded of God's acceptation of its services. Again, Gods hearing of Prayer is not only an admittance and accepting of it, but a resolution and purpose of satisfying the desires of his people, so far as may stand with his glory, to give; and their good, to receive: When he is described to be a God that heareth Prayer, Psal. 65. It is not only meant, Psal. 65.2. that he dareth an ear to Prayer, but he condescendeth to a satisfaction of those Prayers: He fulfilleth the desire of those that fear him; he heareth their cry, and saveth them, Psal. 145. Psa. 145.19. And therefore for the Use of it: How may this encourage us to pour out our wants before God, Application in the time of our Affliction? This is that course that God's people have taken, in any kind of distress; if it have been distress outward, either in regard of enemies, we shall find Jehosophat seeking the Lord, when that great Army came against him, 2 Chron. 20. If sickness, Hezekiah turneth him to the wall, and prayeth: job 16.20. If scorn and contempt, Job 16. My friends scorn me, but mine eyes pour out tears unto God. Tears the strongest Oratory; And that which offereth the greatest violence to Heaven. If it be imprisonment, Manasses being in fetters prayeth, and prayeth earnestly, 2 Chron. 33. 2 Chron. 33. Secondly, In any inward desires they have used this means; as when they have been troubled with some strong temptation: when the messenger of Satan was sent to buffet St. Paul, 2 Cor. 12. 2 Cor. 12.8. He ran to God by Prayer, For this thing I besought the Lord thrice that it might departed from me: Or if their conscience have been wracked with a sense of God's wrath, They have betaken themselves to Prayer. Psal. 18.5. David saith, The sorrows of hell compassed me about, Psa. 18.5, 6. the snares of death prevented me; in my distress I called upon the Lord, and cried unto my God. Yea, our blessed Lord, who was in a greater anguish of spirit, than ever any man in the world was, (through the apprehension of God's fierce wrath against him,) sought comfort this way; he offered up prayers and supplications, Heb. 5.7. with strong crying and tears, Heb. 5.7. Let us then take the course that God's people have done; and upon this receipt, there is a probatum in all times: faithful prayer, hath ever been as Noah's Dove, that hath brought an Olive-Leafe of peace at last: and if we have not, so soon as we desire, a return of our prayers, (for some Reasons best known to God;) this may support us: First, that God takes knowledge of our prayers; he could tell Ananias, Acts 9.11. that Paul prayed, Acts. 9 Psal. 141.2. Secondly, they are pleasing unto him, Psal. 141.2. as Incense, as odours. Thirdly, he will certainly give an answer in due season, for he hath bound himself by promise. 2 Chron. 15.2. 2 Chron. 15. If we seek him, he will be found of us; the seed of jacob shall not seek him in vain, Isaiah. 45.19. and this is our confidence, that we have in him. 1 joh. 5.14. that if we ask any thing according to his will, he heareth us: in the mean time, it is our duty to wait, to tarry the Lords leisure. An exception. Observe. 3. God oft delivereth graciously even those that suffer deservedly Fourthly, He hearing, certainly He will establish our hearts. But now there is an Objection against this; seeing God hears the affliction of Hagar. Why, she suffered justly, for her insolency against her mistress, and for her discontented flight; and therefore it was fit, she should smart for it; had she been innocent, and had carried herself fittingly; reason she should have been respected: for God's care is for the innocent; David none other way expecteth a blessing from God, for Shimeis cursing of him; but because he was innocent of the crimes objected against him, 2 Sam. 16. 2 Sam. 16. and Psal. 18.20. he saith, The Lord did recompense him, according to the cleanness of his hands. I Answer with Musculus; Musculus. God delivereth graciously, even those that suffer deservedly; and herein his mercy appeareth: for were there no cause of suffering, but that men were innocent, mercy had no place: If the best of us all, should have no further hope of being delivered out of our afflictions, than we are innocent, we might justly despair of deliverance: for what mere man in the world, ever suffered, and did not deserve it? It is true, it may be in regard of some thing objected, for which they suffer, they may be faultless, and men may be unjust in prosecuting them; but considering the affliction as coming from God, there is cause enough; and every man must lay his hand upon his mouth, and justify God in his say, and clear him when he is judged. Though David knew he was guiltless of any evil, done to the house of Saul, as Shimei charged him; yet he understood well, that he was faulty otherwise; and that God did punish his other sins, by this scorn of a malignant tongue: If he speak of Gods recompensing him, according to his innocency; he doth not quit himself from all fault; but only take knowledge of God's favour, in respecting his innocency, in regard of the particular objected. job suffered unjustly from his friends; and his heart justified him, in that which they laid upon him: but yet he acknowledgeth his own ill deservings, and that God justly doth afflict him. For the Use of this: First, let it teach us to magnify God's goodness, Application and mercy towards men; who though they have justly incurred his wrath, and in regard of their provocations, he might be deaf to their prayers, and not deliver them; yet in the midst of wrath, he remembreth mercy; and taketh matter of being merciful, from himself; heareth their prayers, and brings them out of trouble; he is a father of mercy, Tertullian. and a God of all consolation: tam pius nemo, am pater nemo, (saith Tertullian) none so fatherly, none so compassionate: He knoweth whereof men are made, and remembreth that they are but dust; he dealeth not with them after their sins, nor rewardeth them after their iniquities: though he might whip them with scorpions, he will do it only with rods, and those rods he will remove too: the rod of the wicked shall not rest upon the lot of the righteous. Psal. 125.3. He will take them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as the Greek Father calls it,) out of the furnace of affliction. He will not suffer them to be tempted, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above what they are able, 1 Cor. 10. 1 Cor. 10.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not to be swallowed up: He may suffer them premi, sed non opprimi; to be pressed, but yet not oppressed: it is true, there is desert enough, for the continuance of his wrath; but yet he cometh virga corrigente, non gladio consument; with a rod of correction, and not with a sword of destruction. Secondly, Let this be another encouragement to us, to pray; some men apprehend so deeply the extent of their sufferings, and are so conscious to themselves, of their irritating of God, that they are discouraged from suing unto God; mine iniquities have taken such hold upon me, that I am not able to look up, Psal. 40. Psal. 40.12. And I wish that men could think of this, in the time of temptation to sin; how fearful, how restless, how indisposed their sins will make them to prayer, in the time of their need: But yet this must not be given way to; for God showeth mercy, even to such as he doth afflict justly: when David had uttered these words; my sins are more than the hairs of mine head, therefore my soul faileth me, Psal. 40.12. v. 13. Yet for all that, Vers. 13. He prayeth, be pleased O God to deliver me; O Lord make haste to help me. Ezrah. 3.6. And though Ezrah acknowledgeth God's justice, and the people's sinfulness, Ezra 3. yet he prayeth: The Prodigal had wilfullly cast himself out of his Father's house, and justly lay under the sad effects of his own disobedience and profusion; and yet he resolveth to seek to his father. So Nehemiah and Daniel, see and confess the justice of God; yet they beg God's mercy. 2. We must know, it is a very good disposition to the mercy of God, to be truly cast down, in the sight of our sin, Levit. 26.40, 41, 22. as the procreant cause of our misery: the Lord saith, Levit. 26. If they shall confess their iniquity, and their trespass, which they have trespassed against me, and that they have walked contrary to me, and that I have walked contrary unto them, and have brought them into the hand of their enemy; if then their uncircumcised heart shall be humbled, and they then shall accept of the punishment of their iniquity, than I will remember my Covenant. 3. We must know, that when we pretend that we suffer justly, and therefore have no heart to go to God; our infidelity is a far greater sin, than any we have formerly committed; for it opposeth God in his Truth, and maketh him a Liar; for he hath commanded us, to call upon him in the day of trouble, and hath promised to hear us; and yet we will not call, but say there is no hope: In the fear of God therefore, let us in our afflictions, acknowledge our own desert, but withal seek to God; the further we have run into God's debt, the more need we have to sue for mercy: and let us do this, not in regard of our own particular afflictions, but of the calamity of the times: who sees not how cloudy the times are, and how full of distraction; how the sides of the building, fly from one another and the roof, ready to fall upon our heads? It is true, our sins have deserved all this, and worse; yea the very dregs of the vial: and we must say with Mauritius, justus es O Domine, & recta judicia tua: just art thou O Lord, and righteous are thy judgements; but because we are so deep, in the procuring of the storm, shall we forbear to pray for the removing of it? O no; let us cry earnestly, and mightily unto God, yea not to give over, though things should grow to a greater extremity: cum duplicantur lateres, venit Moses; when the Israelites tasks were doubled, then came the deliverer; and man's extremity, is God's opportunity. Let us pray and pray still, and join with our prayers, a godly, sober, righteous, and peaceful life; and God is where he was, and the same he was; he will not take advantage of it, in that our sins have drawn this upon us: but he will be found of us, and will heal our breaches, and return our peace and prosperity upon us, like a swelling flood. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One hint further: the name is Ishmael, i.e. God will hear: And the Exposition is; God hath heard thine affliction. The Angel seemeth to tell her, that as God had heard her now, so her son shall carry his name; God will hear, if she carry herself as she ought; she may be confident, that he that hath heard her, will hear her in all her necessities, and all his likewise that call upon him; yea, all such as call upon him faithfully. We come now to the next Reason: Wherein is the Angel's prediction concerning the quality and disposition of Ishmael, S. Chrysostom in locum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (saith St. Chrysostom,) He foretelleth the inclination of the Child; and it is laid down in three Clauses. First, He will be a wild man. Secondly, His hand will be against every man, and every man's hand against him. Thirdly, He shall dwell in the presence of his Brethren. All which argueth the furiousness, and freity of his disposition; that as he shall be powerful, so he will be provoking and cruel; opposite to others, and by that opposition drawing enemies upon himself. But before I come to the particulars, Observe. 4. The most pious Parents may have impious Children, and the contrary: Grace is not entailed by man, but only conferred by God. 1 john. 2.12. observe of whom this is affirmed, of Ishmael; why, He was the son of Abraham, an holy, meek, courteous man, a great lover of peace, and this son contrary to him in all these things: We may see then, that Godly Parents may have wicked Children; Adam as he had a religious Abel, so a cursed Cain, who was of that evil one and slew his brother, because his brother's deeds were good and his evil, 1 John 2. Noah a just man in his generation had a wicked Cham; Abraham had this Ishmael who mocked his brother, and persecuted Him that was born after the Spirit, even Isaac. Gal. 4.29. Isaac had an Esau, a profane man, as he is styled, Gal. 4.29. Heb. 12.16. Eli a good man, yet had lewd sons, who by their wicked courses made the Sacrifices of God to be abhorred of the people, 1 Sam. 2. Sons of Belial: wickedness is not spoken in a stronger Phrase in all the Scripture. Samuel a good man and upright, yet his Sons were not such; they walked not in his ways, but after Bribes, 1 Sam. 8. 1 Sam. 8.3. David a man according to Gods own heart, yet had he an incestuous Amnon, and an ambitious Absalon, Jehosophat had a Jehoram: Hezechiah had a Manasses; and Josiah had a Jehojakim. And what is found more true in experience, the Father and Mother good, and the Child stark naught? The Reason whereof is easily given: Grace is not traduced from the Parent to the Child; the Father cannot convey holiness unto him, it is the gift of God; Let him be a sanctified man, yet he begetteth a child as a man, not as an holy man, by natural Generation, not spiritual Regeneration, Non ex principiis novitatis, sed ex Reliquiis vetustatis, (saith the Father;) Not out of the principles of the new, but out of the Relics of the old man: Gen. 5.3. Adam begot Seth in his own image; and David acknowledges (though he had religious Parents) that he was shapen in iniquity, and in sin did his mother conceive him, Psa. 51. Psal. 51.5. The Corn purged from the chaff cometh up with it again, when it is sown: The Circumcised father begetteth an uncircumcised child: And so the Serpent without a sting begetteth a Serpent with a sting: So a godly person, though he can perhaps transmith is goods unto his Son, can he leave him his goodness? Can he convey his Graces, as his Lands? No, one man's goodness doth not moralise another. For the Use of this: First, Application It must teach Parents to do what they can that their Children may be gracious; They must instruct them: They must inlay them with Piety in their tender years: They must follow them with good Advice: They must set them a good example, and they must pray for them; they must correct them when occasion is, and unbind the bundle of Folly that is in them; that so their Sons may grow up as the young Plants, and their Daughters may be as the Polished corners of the Temple: If there be a defect on their part in this, and that the Children grow wild through want of their cultivating and care, they have much to answer for. And secondly, If notwithstanding their care, the Children shall grow bad, they must rest contented, they have freed their own souls, and the children's blood shall be upon their own heads: They may plant and water, but it is God that must give the increase; Grace is the gift of the Father of Spirits, and not of the Father of the Flesh. Thirdly, It should teach Children to labour for a goodness of their own, for their Parent's holiness shall not make them holy, nor their Faith justify them: Some have a conceit that it is goodness enough for them that their Parents were good; The Jews boasted that they had Abraham to their Father, john 3. but St. John Baptist taketh them off from this, and biddeth them bring forth fruits worthy of life: And when our Lord perceived the same humour in them, He denieth them to be of Abraham, and saith, They are of their father the devil, joh. 8.44. John 8. Rom. 11.6. 1 Cor. 7.14. Why? but will some say, doth not the Apostle say, Rom. 11. That if the root be holy, the branches are holy; and 1 Cor. 7.14. The seed of the Faithful is said to be holy. I answer, That holiness is to be understood only in regard of the Covenant, by virtue whereof they are members of the visible Church, and have right to the Sacraments, and partake of the outward Privileges: These be Foederati, (i.e.) within the Covenant. God is the God of Abraham and of his seed; but they be not Regenerati, not thereby regenerated in the Spirit. Why, but yet they will say, The Promise is made to you and to your children. Acts 2.35. Acts 2. I answer, Yes, but what followeth? As many as the Lord our Goal shall call. So in the second Commandment, He showeth mercy unto thousands, but of them that love him and keep his Commandments. Let the child then labour to imitate the virtue of his Parents, and have a stock of Grace of his own; for else the Piety of the Parent shall be so far from profiting him, that it shall add unto his condemnation. But now to make an entrance on that first particular Clause. Observe. 5. The strange Metamorphosis of sin. He will be a wild man. The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (that is) Onager, a wild Ass, a man like a wild Ass; or as the Chaldee, A wild Ass among men; the Septuagint render it only, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a man of the field, or wood; a wild man. This was accomplished in Ishmaels' person, Gen. 21.20. who dwelled in the wilderness, Gen. 21. and so in his Posterity they were as wild Asses. The wild Ass liveth in the wilderness, is a beast of an untamed nature, and unserviceable to man, job 39.8, 9.10. as we shall see him described Job 39 Therefore the Prophet likeneth rebellious Israel unto a wild Ass, Jer. 2.24. jer. 2.24. So was Ishmael in regard of his Freity, Fierceness, and Savageness. Whence we may see, how sin unmanneth men, and makes them brutish; brutish in themselves, and towards each other; whereof there being every where too much proof already among us, almost in all professions, and for all brutish qualities; I shall here only add this Caution: Let each one know and remember, that it were better to be a Beast, then like a Beast. Preached, jan. 5. 1641. THE SIXTEENTH SERMON. GEN. 16.12. And he will be a wild man, and his hand will be against every man, and every man's hand against him. I Must acquaint you, with one thing further; Ishmael was the Son of Hagar; and the Apostle maketh her a figure of the covenant of the Law given in mount Sinai, and of the earthly jerusalem. As Sarah the free woman, figureth that jerusalem which is above, and the Covenant of the Gospel: as appeareth by the Apostle, Gal. 4. Gal. 4. Now, in that Ishmael is a wild ass; it argueth the wild and fierce nature of man, which by the Law cannot be tamed, but is made more rebellious: Man, as an unbroken horse, when he is kerbed and kept in, flings the more. This is that which the Apostle saith, Rom. 7.8, 9, 13 Observe. 1. How sin is irritated and provoked by the Law, yet that remaining good and holy. Rom. 7. Sin taketh occasion, by the commandment; and vers. 9 When the commandment came, sin revived; and vers. 13. By the commandment, sin became exceeding sinful; sin is irritated and provoked by the law; not only because (as Origen saith,) quae prohibentur, magis desiderantur; such things as are forbidden, are more eagerly desired, nitimur in vetitum; 'Tis a great piece of the corruption of our depraved nature, to ambiate things most prohibited: And some say, Eve did not so much long for the fruit, quia pomum, as quia vetitum; for that it was pleasant to behold, as for that it was prohibited; but also because when sin findeth itself universally restrained, and meets with death and hell, at every turn; and can have no subterfuge or evasion, from the rigour and inexcusableness of the Law; like a river that is stopped, it riseth, and foameth, and swelleth: and thus the Law is said to strengthen sin; not per se, aut ex intentione legis, not by itself, or through its own intention; but by accident, irritating and provoking that strength, which was in sin before; though undiscerned, and less operative: for as the presence of an enemy, doth actuate and call forth that malice, which lay habitually in the heart before; so the purity of the Law, presenting itself to that concupiscence that lay before undiscerned, doth provoke it to fierceness and rebellions; and maketh it more outrageous; even as a mad dog, is the madder for his chain: a strange wildness, and fierceness, and stubbornness, there is in us naturally: we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and will endure no rule: nay, Tit. 1.10. that which should hinder us, inflameth and enrageth us; and oftentimes we are the worse, for being reproved. For the Use. We must labour to be recovered, Application and to be subject to the Law of God; for if we will not suffer the law to be froenum, it will be Flagellum; if it be not our Bridle to keep us from sin, it will be our Scourge to lash us for sin; and so it hath been to many wild ones (the conscience being awakened;) the terrors of the Law have brought them even to the brink of Hell, that they have seen nothing but Damnation before them. But I go on. The next Clause is, His hand shall be against every man; that is, He shall be given to fight and contention, to war and blood; as he shall be fierce and cruel in his own nature, so he shall exercise this cruelty. And we may here observe, Observe. 2. Wicked minds are full of cruelty, and that an infallible symptom of an Ishmaelite. joh. 8.44. That wicked minds are full of cruelty. We may fetch this as far as the Devil himself, of whom our Saviour saith, that he was a murderer from the beginning, john 8. from the beginning, that is, Non Creationis, sed Defectionis; not of his Creation, but Defection; as soon as he was fallen, he sought the ruin of mankind. So that Natales in Diabolo (as the Father saith; in another case;) we find the first beginning of cruelty in Satan: and from this evil one was Cain, saith St. john, 1 Epist. 3. who slew his brother; 1 joh. 3.12. And such an one was Nimrod, who is said to be a mighty hunter before the Lord, Gen. 10 9 a man of blood, that neither feared God nor man; Such were the Egyptians that oppressed, and killed the bodies of the Israelites with hard labour, and throwing their children into the River; it is called cruel bondage, Exod. 6. Ezod. 6.9. Esau was a bloody-minded man; He was resolved upon the kill of his brother Jacob; and when he returned from Mesopotamia, came with a purpose to have effected it, if God had not taken off his edge; and we see how that malignity ran in a blood, for the Edomites that were of Esau, were heavy enemies to the Seed of Jacob: and in the day of Jerusalem encouraged the Adversary, and said, down with it, even to the ground; yea, stood in the ways to cut off those that escaped, as it is in the Prophecy of Obadiah. How bloody was Saul, and how did he pursue the life of David? Charging his Servants to kill him, and sending some to kill him in his bed. David speaketh of the enemies of God's people, that blood and destruction was in their ways, and the way of peace they had not known. What think we of Ahab and Jezabel? What think we of Amaleck? Of Herod the great? Of Antiochus Epiphanes? who, besides the sacrificing of so many innocent lives to his proud ambition, in the slaughter of the Children; even when he was a dying (as if he would have his Sun go down fiery red, and in blood,) gave order, that when he should die, so many of the prime of the Jews, whom he had cooped up, might be cut off, that so (whether they would or no) the day of his death might be a day of Lamentations. The next Herod was a bloody man, and made nothing of the blood of the Baptist, to content a wanton; and Herodias was worse, whose thirst could not be satisfied without blood. And the third Herod was bloody also, as appeareth by the kill of Saint James with the sword, and his apprehending of St. Peter: Were not the Jews bloody, whose hands were died in the blood of the Lord of Life? Acts 9.1. And was not St. Paul full of cruelty before his Conversion? Acts 9.1. He breathed out threaten and slaughter against the Disciples of the Lord; himself confesseth, that he was even mad against them, and did persecute them to strange Cities. Acts 26.11. Gen. 49.27. Acts 26.11. Some would have that Prophecy of Jacob, Gen. 49. concerning Benjamin, That He should be a ravening Wolf, to allude to St. Paul, for he was of that Tribe. Into this Catalogue of cruel ones we may reckon those Emperors after the time of Christ. One of them writh is Laws in blood; Another wishing even while he lived, to see the world mingled with fire; and that Rome itself had had but one neck, that he might cut it off at a blow. What should I speak of Nero that man of blood, and of Domitian, that when he was not killing of men, must be killing of flies, to keep his hand in ure. And so of Severus, and Decius, and Diocletian, under whom that issue of blood stopped for a while, but was again opened by Julian, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that grand Tyrant, that according to the stamp of his Coin (which was the Bull) did gore the world. I might be infinite in the instances of succeeding times, how cruel many people have been; even this Posterity of Ishmael, the Turks, how cruel have they been in all times, and continue to this day▪ He is that great Senacherib, that if God did not keep a hook in his nostrils, doth earnestly desire to make all Christendom, an Acheldama, a field of blood. And I could speak of some people in the world, that have been so bloody-minded, that they have taken a complacency, and contentment in it: As Hannibal, who seeing a Pit filled with humane blood, cried out, O formosum spectaculum! O most pleasant show! And Valesus (the Proconsul in Asia under Augustus) having caused three hundred men to be slain, walked among the dead bodies, and said, O rem regiam! A stately act indeed! And these times want not those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as the Hebrew Phrase is) men of bloods, whose feet are swift to shed blood, who make no more of taking away men's lives then of cutting off the heads, of Poppies: Yea, will not stick to brag and boast of their shedding of blood, as of a Trophy of their valour. Yea, I might speak of such, as out of their desire to give their bloody minds contentment, and their wrathful heart's satisfaction, have done what injuries malice could invent, to increase the torments of others, to make them die twenty deaths in one; ut sentiant se mori: as he said of old, make them feel themselves to die, by spinning out their lingering torments; one being to die, desired that he might be quickly dispatched; it was answered, by him that had him in his power, nondum redij tecum 〈◊〉 gratiam: nay soft (saith he) we are not friends yet; he made it good, Prov. 12.10 what Solomon saith, Prov. 12. The very mercies of the wicked, 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their very bowels are cruel, and what then are their cruelties? But it may be you are tired with this sad narration; if you be not, I am: and therefore I will turn myself, to matter of exhortation. And for the application of this point; Application be we all exhorted to take heed of bloody mindedness, it is a thing unbeseeming us as men: God sendeth man into the world as harmless a creature, and as unapt to offer any injury, as any creature whatsoever; and sure he did intent in it, that Homo, should be homini Deus, non Lupus: that one man should be a God (as it were) unto another,, and not a wolf. He never meant, that a man should be afraid to fall into the hands of men; (as David was, 2 Sam. 24.) But that one man, 2 Sam. 24.14. should be an Asylum and a Sanctuary unto another; he did intent him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a sociable creature; and that men should live together, in a loving fellowship. And therefore, in the Second place, to be cruel and bloody, is a sin even against humane society; nay even the beasts themselves, that be of the same species, do not offer violence to one another: and what a fearful thing is it, to see men imbrue their hands in each others blood, Christians! Countrymen! Neighbours! Brethren! Thirdly, It is against God's express commandment: how straightly doth he charge men, against blood and cruelty: and under what a penalty? Now how doth he forbidden cruelty, Exod. 23.19. even towards the brute creatures? Exod. 23. Thou shalt not seethe the kid in the mother's milk: and Deut. 22. Thou shalt not take the dam, with the young ones: Deut. 22.6. Levit. 22.28. The old and the young, must not be killed both in one day. Those precepts were sepimentum legis, the hedge of the law: And the reason was, commendare clementiam (saith one,) to recommend clemency and gentleness to men: Et ut mitiores essent erga homines (saith another,) that they might be the more tenderhearted, to each other; for certainly, they that are cruel towards beasts, are in a disposition, to be cruel to men: And therefore the Athenians wisely punished those boys, whose practice was to catch crows, and to put out the eyes of them. Fourthly, If it be against the Law, to be cruel; I am sure it is against the Gospel, which is the Gospel of peace; which breathes nothing, nor commands any thing, but that which tends to peace and mercy, and love, and compassion: and nothing so contrary to christianity, as cruelty: Isai. 2.4. It was prophesied of the Church of the new testament, Isa. 2.4. That they should break their swords into ploughshares, and their spears into pruning hooks; and that nation should not lift up the sword against nation: c. 11. and again, Isai. 11. That the wolf should dwell with the Lamb, and the Leopard with the Kid; the calf, and the young Lion, and a little child shall lead them: that is, they that were of a fierce and savage disposition, should be composed to meekness and love; but alas, if Nazianzen could put himself into a passion at any time, by reading the lamentations of Jeremy: whose heart will not bleed, to think of the wars amongst Christians? who like the Midianites, have thrust their swords into each others sides; and dance, in one another's ashes: What horror is there in reading the late outrages in Germany! those now fresh bleeding wounds of Ireland! where as cruel acts are done, as any former story can parallel: and by brethren, by Christians against Christians! how have people buried all sense of Christianity: the very beasts of different kinds, while they were in Noah's Ark, did agree together, and those that are within the fellowship of the same Christian Church, are bloody towards each other: how have we taken off, a great part of the reproach of the Pagans of the world? and strengthened their hand to impiety; while we that profess the Prince of peace, and doctrine of peace, are at such deadly differences amongst ourselves: In the fear of God, let us take heed of cruelty: and first let us avoid some special sins, that are apt to lead us on to this. As First, ambition, and a desire of advancement; what made Zimri kill his master, but ambition; or Absalon supplant his Father, but ambition; or Herod, to kill the infants, (to take away the King of the jews,) but ambition; and the maintenance of his usurpation? Secondly, Take heed of covetousness; those in the proverbs, are said to wait for blood, that they might fill their houses with spoils: Habucuk telleth of such as aedificabant in sanguine, that did build in blood; That is, such as by violence and oppression, force in their own interest, and cut their way to possession: As Ahab hunted Naboths blood, that he might have his vineyard: And those in the Gospel would kill the heir, that the inheritance might be theirs. Thirdly, Let us take heed of envy, it was that which made Cain kill his brother; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are not much distant from each other, malice and mischief. saul's envy seeketh the blood of David: and the Pharisees and others, did so envy the reputation that Christ had in the world, that they gave not over, till they had his life. Fourthly, Let us take heed of lust, it was that which put on David to the murder of Vriah: Some prostitutes have had such power over their lustful lovers, that they have put them on to the shedding of blood: The lust of Herodias was the cause of the loss of Saint john Baptists head. Fiftly, Let us beware of excess; who hath contention, who hath wounds without cause? Prov. 23.29. saith Solomon, Prov. 23. but he that sitteth long at the wine; when wine hath inflamed the blood, and unthroned Reason, than a little occasion moveth a quarrel, and the hand is quickly upon the sword. Alexander killed his Clitus, in his drunkenness; and examples are too numerous; (even in these times) of those that have slain others in their wine. Sixthly, take we heed of nourishing Anger and Displeasure long: for if we do, the Apostle tells us, we give place to the devil; and we know, he is a murderer, and will put on to blood. Anger retained, groweth as sour as Malice; and Malice hath black and bloody resolutions: as we see in Absalon against Amnon; who kept his wrath so long, until it burst out into blood. I would, in the last place, advise to take heed of an erroneous Conscience, or a Zeal without true Knowledge: for even this hath put on many to blood; it hath made some sacrifice their own children; as we see in the Old Testament. Those thought they did God service, while they killed his servants, Joh. 16. and Saint Paul, Joh. 16.2. Acts 26. in his blind way, (as himself confesseth, Acts 26.) thought he ought to do many things contrary to the Name of Jesus of Nazareth. And certainly, that Apostle, reprehending himself for the cruelty which he exercised upon the poor Saints, willeth us to beware of the same. And in the second place, there is something to be done, to keep us from Cruelty; and that is, to get into our hearts a conscience of God's Commandments: Amongst those Laws that were given with such terror, this is one, against blood: And if the Lion hath roared, let us be afraid. Secondly, Let us think how like we are to God by mercy, who is the preserver both of man and beast: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perdidit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, solvo, destruo. And how like by cruelty to Satan, who is Abaddon, and Apolyon, (i. e.) both in his Hebrew and Greek name, a Destroyer. Thirdly, Think we of that exemplum indeficiens, that exquisite Pattern of our blessed Lord, who in all his time never did hurt to the body of any man; though Moses plagued Egypt, and Elijah called for fire from Heaven, and Elisha for the Bears, and Peter smote Ananias, and Paul Elymas with blindness, yet he never hurt any; when they fell backwards that came to apprehend him, he suffered them to rise again, and healed the ear of one of them: He came not to destroy, but to save, as he telleth his Disciples, who would have had him given way unto them to call for fire from heaven upon those in hospitable Samaritans; and should we not learn of him to be humble and meek? Should not the same mind be in us that was in Christ Jesus? Fourthly, think we how cruelty stains the soul, it maketh it of a Scarlet, of a Crimson dye, that many tears will not cleanse it; yea, it woundeth the soul in that manner, that much Prayer and Fasting will not be enough to heal it: When David hath this to answer for, he cryeth out, Amplius me lava Domine; Wash me throughly O Lord, more and more; and he prayeth again, Deliver me from bloodguiltiness, O God. Lastly, Often think of the Judgement to come, at what time the meek in spirit shall be much set by, and the merciful shall find mercy, but a Judgement merciless to such as have been cruel. And now in the close of this Exhortation, Let us know that it is directed to us all; neither is it needless to those that are very forward in Religion; for as they have naturally the seed of all sin in them, so they are apt upon Temptation even to be cruel: It was Simeon and Levy, whose anger their Father cursed because it was fierce, and their wrath because it was cruel, Gen. 49.7. Gen. 49. And how was David hurried into a cruel way? And so Jonah could have been content that all Nineveh should have been destroyed; nay, took it ill it was not so. And Theodosius an excellent Prince, and no virtue in him so eminent as compassion, Beneficium se accepisse putabat, cum regaretur ignoscere: That he thought he had received a favour of any one, that desired him to forgive; And yet upon an occasion of an uproar at Thessalonica, wherein one of his Servants was slain, he commanded an universal Massacre to pass upon the City without distinction, so that in a short time there were seven thousand butchered; which cost him dear before he could wipe it out, as they know that have read Saint Ambrose his dealing with him. Even the Godly are subject to fierce and intemperate affections; and had therefore need to keep the stronger watch over themselves, lest they do that in their haste, which they must repent at leisure. And so I leave the Point, with craving of pardon for my length in it, which the badness of these last times hath driven me to, which are times of blood and cruelty, of rage and fury; and but a few there are, that tread the ways of love, peace, and sobriety. There is another thing to be observed, in that his hand is against every man: he giveth the quarrel. And this is the nature of wicked and fierce men, that they are so restless, that they will provoke; not stay till they be provoked. Psal. 35.20. Such David speaketh of, Psal. 35. They speak not peace, but devise deceitful words against them that are quiet in the land. Observe. 3. Impious spirits are always apt unto Contention; as truly religious hearts to Peace. Such were those enemies of Jeremiah, that did devise devices against him, and smote him with the tongue, Jer. 18.18. when he gave them no cause: and those again, Jer. 20.10. that did watch for his halting: yea, sought to entice him, that so they might take revenge upon him. And so it is said of some that provoked our Saviour to speak of many things, willing to pick a quarrel. Such an one was Alexander; of whom it was said, that he would fight with stones and mountains, if he had not men to fight withal. And so of one Coelius, who was of so turbulent a spirit, that he would not be quiet, except he were in quarrels; and was angry, if he were not provoked: his Motto was, Dic aliquid, ut duo simus; Say or do something, that we may be two. And we want not those swaggering ruffians, and roaring monsters, that walk the streets merely to quarrel. These are compared to the Sea, that cannot but cast up mire and dirt; and rageth, not because it is provoked, but because it is unquiet. They are compared unto asps and vipers; and those, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that not being wronged, yet do hurt. It is as natural for the wicked to do evil, as for the fountain to run, or the fire to burn. And the cause of this motion of the wicked, is, not from without, but from a principle within. A Watch will not go, but by means of the spring; but the wicked heart worketh from itself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of its own accord; and stayeth not, no more than the pulse in the body. The wicked needs not the devil to tempt him; for he can tempt himself: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Nazianzen; Sin is ever ready at hand. Nazianzen. Now for the Use of this: First, it may let those that be of such tumultuous spirits see, Application what a fearful case they are in. God would have men live in peace, and behold, they are enemies to peace; yea, they wilfully break it. Are the peacemakers blessed? then certainly, the peace-breakers are cursed. Shall the peacemakers be called the sons of God? then certainly, the peace-breakers shall be called the children of the devil. Is there not a woe to him by whom the offence cometh? and do they dare to give offence, to provoke others, and to begin a quarrel? Men should consider one another, to provoke to love; as the Apostle saith; and these consider their brother, to provoke him to hostility; and they will wrong him, to provoke him to strike again. It is required of men, that; being provoked, they should forgive it; for, it is the glory of a man to cease from strife: but these provoke others, and are willingly, and wittingly, & de industria, contentious * Contentiosi. Words in osus, intimate vicious habits. Aulus Gellius. Now, are not such an abomination to the Lord? Is it not just with God, that he that loveth contention, should be clothed with rags? that he should want inward peace, and at the end of his days should go to his own place, where there is nothing but tumult and confusion? In the second place, I wish we might be provoked by a people that are not God's people, as it is in Deuteronomy: Deut. 33.21. that we could be as forward to good, as they are to evil: They are ready to quarrel, and to offer injury; and their sword, like Joab's, is ready to fall out of the scabbard, upon every occasion; yea upon no occasion. Oh that we were as ready (Titus 3.1.) to every good work, as soldiers that stand in their files, ready to fall on, upon the word given. Saint Augustine is for Emamus occasiones, S. Augustine. let us buy opportunities of doing good. I wish we could apprehend those opportunities that offer themselves, and do, as it were, (with a smiling face) invite us to the embracing of them. But alas! many and many of those, either we at all take no notice of, or at least do not regard; but let them slip by, without making any use of them. So prone is out nature to evil, and so averse to good, that in the former (like gunpowder) the least spark taketh in us; but in the later (like green wood) much blowing will not make us burn. We flee unto evil, but we are scarce haled to that which is good. Alacriùs illi ad mortem, quàm nos ad vitam; evil ones run more cheerfully to death, than we to life and goodness. What is there in the ways of evil that cheers us, like that in the ways of piety? or is there the like reward of well and evil doing? Oh what tears are sufficient for this inequality of our carriage! Let us with trembling think of it: Consider this, all ye that forget God. We will not, when he would; and he will not, when we would. It followeth, And every man's hand against him; that is, to oppose him. We may see, then, Observe. 4. Contentious persons, as they are troublesome, so hateful unto all men. That the troublesome man is hateful to all men. Had not Cain reason to think that all men would hate him, and that every man that met him, would kill him, when he had so sinned against Nature and Religion? And well might Lamech think that people would distaste him, when he was so full of rage, that he cared not for killing a man in his fury. And how hateful, think you, that Nimrod, that mighty hunter, was unto men! Joshua censured Achan, and it enraged the people against him, in that he had troubled them. And if Elijah had been a troubler of Israel, no doubt all the people would have been against him. And when the Priests would inflame the minds of the people against Jeremiah, they make them believe, that he troubleth the nation, and weakeneth the hands of the people; that he seeks nothing but to put causeless fears and jealousies into their heads: and himself complaineth, that he was a man of contention. And so Amos suffereth as a man that troubleth the public peace; and that the land was not able to endure his words. And we see how they incense the people against Saint Paul, Acts 16.20. This man doth exceedingly trouble our City. So at Thessalonica, Acts. 17.6. These men have turned the world upside down, and are come hither also: As who should say, Take heed of these men, bend yourselves against them, and cast them out speedily; for they be Incendiaries, and they raise tumults wheresoever they come; and therefore they are not to be endured, unless we mean to be enwrapped in the same miseries that others have been. For the Use of this: Application First, this may answer that complaint that some men and women make in the world: I am not beloved (say they) I cannot have the good will of my neighbours; they are strange unto me, they will hold no conversation with me. Why, you are not peaceful; you are disturbant to your neighbours; you are inimicitious to those that offer you none injury; you are meddling with things that belong not unto you; you are carrying tales between others; and you are siding with those that be naught. If so, wonder not that you are hated: it is the just judgement of God upon you, that men should be afraid of you, and shun your society. Secondly, it may teach men how to gain love, and to be well respected in the world: let them be affable and courteous; let them do good offices, as they have occasion; let them study to be quiet, as the Apostle saith:) let them not willingly offer injury, nor let them take exceptions at any thing they suffer: let them be innocent as doves. This peaceableness conduceth much to make that which Saint Peter calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a fair conversation. The Sichemites can give this motive for the dwelling of the sons of Jacob amongst them, Gen. 34. Gen. 34.21. because they were peaceable men. Innocency, and harmlesness, and quietness, (though they be contemned by proud and stirring humours, as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a flatness of spirit; yet) certainly they are no cyphers in Christian Arithmetic. Solomon maketh it the property of a fool, to be meddling; but a meek and quiet spirit is of God. So then, now, who would not rather choose to be a fool to the world, and wise to God; then wise to the world, and a fool to God? A peaceable man will get love; a contentious man will get hatred, and be a burden to the place where he liveth. Now he is a fool indeed, that had not rather be beloved then hated, and that both by God and man. Preached, jan. 12. 1641. THE SEVENTEENTH SERMON. GEN. 16.12, 13. And he shall dwell in the presence of all his Brethren. Vers. 13. And she called the Name of the Lord, etc. THis clause is diversely interpreted; Some understand it thus; for all he shall be so savage, and fierce a man; and his hand against every man; yet, even amongst his enemies, he shall have some friends, and other some that will affect him, and commend him: Observe. 1. None so desperately wicked, but ever found Abettors. And it is true, there were never any so desperately wicked, but they found some to favour them, and applaud them. David speaketh of those that bless the covetous, whom God abhorreth; there were those men among the jews, that spoke well of Tobiah their common enemy, and reported his good deeds, Nehe. 6.10. Suetonius, Epiphanius, & S. Augustin. Nehemiah 6. The Persians honoured Nero, that was the hatred of God and man: and as Suetonius reports; though all men thought him unworthy of common burial, yet they sent some yearly with flowers and odours, to adorn his Sepulchre: And both Epiphanius and Saint Austin tells us, of a certain brood of Heretics, called Caiani; that honoured Cain, affirming that he was a worthy man, conceived by some powerful nature; That therefore shown itself mightyin him. The same Heretics also, honoured Corah, Dathan and Abiram, as men of courage and resolution: yea they adored judas the traitor, being persuaded that some divine operation, and propheticallinstinct did direct, that, by his delivering his master to the jews, all men might be delivered from the devil. And did not Sixtus Quintus in the conclave of Cardinals, make a Panegyric in the commendation of that jacobin, Application that killed Henry the third of France? Adam's eating of the forbidden fruit, hath put the judgement of his posterity, out of taste; insomuch that they often think well, and speak well, and are affected to such as hate God, and are hateful to men; and are not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; not only disorderly, but absurd; men that do things, S. jerom. lib. Epist. repugnant to right reason: as Saint jerom saith of writers, non est tam ineptus scriptor, qui non sui similem inveniet lectorem: there can be no such impertinent a writer, but he shall find a reader fit for him; so it may be said of ill men, be they never so bad, there will be some that favour them. But Isaiah hath a woe in his 5. Chapter, at the 20. Verse To those that call evil good; and Solomon saith, such are an abomination to the Lord, Prov. 17.15. And we know how jehosophat smarted, for loving him that hated the Lord; wrath was upon him from the Lord. 2 Chron. 19 2 Chron. 19.2. But this sense doth doth not so well agree with the words that went before; that his hand should be against every man, and every man's hand against him: there be others therefore, that expound it of his cruelty, and that he should not spare, to afflict even his brethren; and certain it is, that (such as was Ishmael) cruel, fierce, and bloody minds put little difference; regard neither humane society, nor civility, nor yet affinity, no nor consanguinity; Observe. 2. No respect or relation, can restrain cruel dispositions that are backed with power. and that the nearest relation will not restrain them from violence; for the Son riseth up against the father, (as we see in Absalon; and the father against the son; Saul throweth a spear at jonathan; the brother against the brother, Esau resolveth to kill jacob: and Cain doth not only resolve it, but act it: he slew his brother Abel. They tell of Herod, that in that Massacre which he appointed to pass upon the Infants, two of his own sons were slain; insomuch that it was a byword, better be Herod's hogg then his child: and what unnatural monsters have these last and worst times brought forth, that have embrued their hands in the blood of their own children! These be those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Saint Paul foretold, 2 Tim. 3. 2 Tim. 3.3. Those difficult and perilous times, wherein people should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without natural affection; and therefore (as I said the last day,) let us take heed of bloody-mindedness, and cruelty of disposition; for we shall be apt to break all bonds, for the satisfaction of our revenge. This interpretation may pass, if we add another thing, which Expositors do think is here intended: and that is, he shall dwell in the presence of his brethren, he shall be of that power and strength, that though he be opposed by all men, yet he shall be able to make his party good, and to dwell by them, and in spite of them; and through his power, shall be injurious unto them; and enlarge his coasts by taking from them, maugre all their opposition: and certainly, there is nothing doth so animate, and more encourage men to violence and oppression, of those that be near unto them, than a presumption of their power and strength. Nimrod was a mighty hunter before the Lord, Gen. 10.9. That is, being of power, he practised all manner of tyranny and cruelty, insomuch that it grew into a proverb, to call a cruel tyrant and oppressor, a Nimrod: jezabel serves to make this an argument to Ahab, to take Nabaoths vineyard from him; Tune regnum Israelis? Dost thou now govern the kingdom of Israel? 1 Kings 21. Thy power is great enough, 1 Kings 21.7. to make thee Lord over his, or any other man's vineyard; if he will not sell or exchange; extort it by power: the conceit that Senacherib had of his great strength, as appeareth in that speech of railing Rabsekah; made him forward to oppress the people of God. Micah ch. 2.1. Speaketh of those that devise iniquity, and work evil upon their beds; when the morning is light, they practise it, because it is in the power of their hand: What hath been the ground of those unjust, of those bloody wars, that have been in the world, among Princes; among the race of Ishmael, the Turks great oppressions but confidence of power? and of latter times, even in the Breast of Christendom, but only ambition backed with power? People have thought they have wanted elbow-room, and presuming on the strength they were able to make, (and making power and not justice, the rule of their actions,) they have invaded the Territories, and rights of each other; and have showed themselves none other, than King james of blessed memory calleth them, Splendid Robbers; what hath been the ground of that oppression, that hath been used by those, in favour to Princes, against others? but only that they have built upon their place and strength; and conceived, that others durst not stir against them; or if they did, it should be to no purpose: the rich man, that took the poor man's sheep, to make a feast for his friends, thought the poor man durst not resist him, being rich and potent: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (saith the Poet) oppression dwelleth next door to Poverty: the oppressions of former times were but a counterpain of ours. And as Ambrose saith, S. Ambrose. in his book of Nabaoth the Jezreelite; historia vetus, usus quotidianus, ancient History is of present use, and daily application. But now for Application of this Application First, Let those that be of great power, and strength, and wealth, use it well; let it be for protection of others, not for their destruction: Let it be to defend, not to offend; Let them be sanctuaries to others, but not shambles: Let them stand up in the cause of those that suffer, and not themselves lay hands upon them; Let them not be blown up with a conceit of their own might, and take advantage of others weakness, to oppress them; for God will meet with them: oftentimes he doth it here; as we see in Ahab and jezabel, they paid dear for Nabaoths vineyard; but if not here, because they can carry it out, with their might and power: yet elsewhere there is tribunal, before which they must appear; Qui praedo praeda, (saith Saint Augustin: S. Augustine. Isai. 33.1. ) He that preyed upon others, shall himself be a prey to death and hell: Woe unto thee, (saith Isaiah) that spoilest and wast not spoiled; when thou shalt cease to spoil, thou shalt be spoiled: God may defer his wrath for a time, but it will come; & quanto tardius venit, S. Gregory. severius percutit (saith Saint Gregory,) and the slower it cometh, the heavilyer it falleth: the sin of oppression, sure enough, will be paid home, either here, or in hell, or in both. Secondly, Let it be an item to those, that are oppressed by their waspish neighbours, and can enjoy nothing quietly, that they have a mind to; Let them possess their souls in patience: there is a God that will right those that suffer wrong, Psal. 146.7. If thou seest in a country, (saith Solomon, Eccles. 5.) the poor oppressed, wonder not at it; that is, be not too much discouraged in that regard. There is one, higher than the highest of them, that regardeth it; and he will judge both the just and the wicked. A man that in some Court is overswayed, (against right) yet is not out of heart, while he hath an higher Court to appeal unto, of the equity whereof he is persuaded: and so hath the oppressed; they have a Court of heaven to appeal to, and there we shall be sure to have justice for us, according to the equity of our cause. I know this is difficult, and puts a man to it: but we must bear: saith the Apostle, Be ye patiented, till the coming of our Lord. But now, before we leave this verse, curiosi quaerunt, A Question touching God's Permission. (saith Jerome) the curious start a Question here, Why God, foreseeing and foreknowing what kind of persons Ishmael and his posterity would be, would suffer such to be brought forth into the world; or did not, as soon as they were born, dash these children of Babylon against the stones, Observe. 3. God's permission of evil, both persons and actions, vindicated (by manifold good ends and reasons) from being any ways occasion of them. or prevent these Cockatrice eggs, from growing to be fiery flying serpents. He is the God of peace, and love, and mercy; and he loveth a sweet correspondence of men, in their several societies. Nay, to suffer such as should be cobling-stones in a wall, that would neither head nor bed well? nay, such firebrands of the world, as Hecuba dreamt she went withal? men whose hands should be against every man, and every man's hand against them! such as should be the pest of the place, and the calamity of the times wherein they lived! such disorderly ones as would spoil that comely method and order into which God had digested things! nay, may not a man think that God is the author and cause of the sins of such men, when, foreseeing them, he doth not prevent them? Oh, in the fear of God, first, let us take heed of this conceit: Better (saith Saint chrysostom) an hundred to be slain, Chrysost. 23 Hom. super Acta Apost. then that our God should hear such a word from us: That he is the cause of sin to us! Saint Augustine calleth it, detestandam & abominandam opinionem; a detestable and abominable opinion: for, (saith he) Fieri non potest, S. Augustine. ut per quem á talibus surgitur, per eum in talia decidatur; it is impossible, that he by whom men rise from sins, should be the occasion of their falling into them. And Fulgentius saith, Far be it from us to think, Fulgentius. that God is author quorum est ultor, author of those sins whereof he is revenger: His Prescience and foresight of sin, doth not make him the cause of it. Non ideò peccat homo, quia Deus eum peccaturum praescivit, (saith Saint Jerome;) a man doth not therefore sin, S. Jerome. because God foreknoweth his intention to sin; no more than the Astronomer is the cause of the Eclipse which he foretelleth, or a Physician of the disease which he forseeth a man will fall into; or the Prophets, of the calamities which they foretold; or a wise man, of the ruin of another, which he foresees in his wicked courses. No, our destruction is from ourselves, (as God told Israel, Hos. 13. Hos. 13.9. ) and the least aspersion may not be cast upon God, whose pure eyes can behold none iniquity. But then for the Quare, Why God doth permit such wicked men to be born, Eccles. 7.10. and to live in the world: I might say, (as Solomon, Eccl. 7. in another case) Thou dost not inquire wisely concerning this: or I might answer, as my Author doth, in the words of the Apostle. Rom. 9 Rom. 9.20. O man, who art thou, that repliest against God hath not the potter power over the clay? may not God do as he pleaseth? And dare any man say unto him, Why dost thou so? His will may be secret, but it cannot be unjust. But yet, to give some satisfaction in this Point, it is a true speech of Saint Augustine; August. in 11 of his Enchirid. Deus non sineret aliquid mali, nisi usque adeo esset omnipotens & bonus, ut benè faceret etiam de malo: God would not suffer any evil to be done in the world, but that he is so good and omnipotent, as that he can bring good also out of that evil, and make all things work for the best, etc. Now God suffereth wicked men to be born into the world, and to live in the world, First, to let the world see, how much man's nature is depraved and corrupted by his fall. God made him upright; but he transgressing, fell in the dirt, S. Bernard. (saith Saint Bernard;) and not only defiled himself, but wounded himself; so that he became, from the crown of the head, to the sole of the foot, nothing but swell, and putrified sores. This first sin was the Trojan-horse, the fruitful womb of all those mischiefs that have infected the world; of all those murders, and cruelties, & oppressions, that have stained the souls of men; of all those judgements with which God hath justly plagued the sons of men: This corrupt nature of man is fierce, and driveth furiously, like Jehu the son of Nimshi: it breaks out desperately it is like the raging sea, that casteth out nothing but mire and dirt: it rusheth into sin, as the horse into the battle, and committeth sin with greediness. Now all this showeth, (in the practice of wicked men) as in a glass, the woeful condition of our Nature. 'Tis intended, for men's humiliation, and that they should bethink themselves from whence they are fallen; and seek the repairing of God's image in them. Secondly, God suffers such fierce and cruel ones to be in the world, for the exercise of the graces of his children as first, their thankfulness to God, that he is pleased to restrain that corruption in them, which so breaks out in others. When thou seest a man wallow like a beast in his own vomit, dart out blasphemies against heaven, revile the Gospel of salvation, tear the blessed Name of God in pieces, with horrid and hideous oaths: when thou hearest of Cain murdering his brother, Judas betraying of his master, Ananias lying to the holy Ghost, Lucian mocking the Lord Jesus as a crucified impostor, Julian darting of his blood against heaven in hatred of Christ, the Scribes and Pharisees blaspheming the Spirit of God: when thou observest men of an unquiet and turbulent spirit, that, like Salamanders, cannot live out of the fire; that are of a provoking carriage, and apt, at every turn, to be injurious unto their brethren, yea, even thirsting after their blood, and shedding it: Then thank God, that his grace keeps thee from these precipices: for thou hast the same root of bitterness in thee, that those monsters have; Prov. 27.19. as face answereth to face in the water, saith Solomon, Prov. 27. so the heart of man to man: Every man may see in another, the complete image, deformity, and unrighteousness of his own heart; and may truly say, such an one should I be, if God's grace did not prevent it: 2. Hereby God will exercise the grace of wisdom, and circumspection; for when such wicked ones be in the world, the children of God (according to the counsel of their Lord,) must be wise as serpents, and innocent as doves; i e. they must carry themselves so, 1 Cor. 10.32. that they do not provoke those malicious ones against them; give none offence (saith the Apostle) neither to Jews, nor Gentiles, 1 Cor. 10. they must do nothing to irritate them: it may be, they may be offended at their profession, and practice of religion; but that is Scandalum acceptum, non datum; and offence taken, but not given: and in that case, melius est ut scandalum oriatur, quàm ut veritas relinquatur; better it is, that such an offence should arise, then that the truth should fall, and be forsaken: but else they must be so wise, as to carry themselves harmlessly, and give them none offence, Tertul. in Apol. whereby their still glowing wrath, (that fire on Satan's Altar) may be stirred against them: and thus wise were those Christians, Tertullian speaks of in his Apology; They lived peaceably and quietly, in the midst of their enemies; and they were ready to do all offices of humanity for them; but it could not be justly laid to their charge, that they were injurious unto them, insomuch that they could say, bonus vir sanus, sed malus quia Christianus. Such an one is a good man, but evil only, in that he is a Christian. Thirdly, God by suffering such men, will exercise the patience of his children; for being apt to be wronged by those violent men, (though they offer no wrong,) there is an employment of their patience; as likewise of their cofidence in God, who is an harbour to put into, in all storms. Fourthly, Of their love to God; for by a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and contrariant operation, the coldness of the charity of men, maketh their love more intense towards God; it doth also stir up in them, the Spirit of prayer and supplication, and make them more earnest with God, for the protecting of them: for the girding up and restraining of the fury of wicked men; yea further, it is the stirring up of their compassion towards those wicked men; for we are even bound to pity them, who are so miserably enthralled, under the power of sin and Satan; and to pray for them, that their eyes may be opened, that they sleep not in death: and the rather, because we see, this is the effect of corrupt nature, which would break out in us, as well as in them, if God did not restrain it: Titus 3.3. The Apostle maketh this an argument, to provoke meekness. Tit. 3. We ourselves were in times past unwise, disobedient, deceived, serving divers lusts and pleasures, hateful, and hating one another. Lastly, God suffers such wild and fierce men, and such cruel people in the world, for the punishment of men: while they take liberty to sin against him; He maketh a rod of the malice and cruelty of the wicked, to scourge them withal: God gave his people into the hands of such as oppressed them, because they had provoked him, by their foul sins: and though it is true, that afterwards he threw those rods into the fire; (as we see in the King of Assyria, and others;) yet for the present, he doth use them to chastise his own people withal; and they are very fierce against them. Give me leave to add one word more, concerning this instance in our Text. The freity, and fierceness, and savage disposition of Ishmael and his posterity, was a part of the punishment which God laid upon Sarah for advising, and Abraham for yielding to take Hagar to wife. Gal, 4. They lived in part to see it: for Ishmael mocked, yea persecuted Isaac, (saith Saint Paul, Gal. 4.) and therefore was east out, with his mother; Psal. 83.6. but after their death it fell out, that the Hagarens were reckoned among the enemies of Sarahs' seed. Psal. 83. They were amongst those, that sought to cut them off, from being a nation; and that the name of Israel might be no more in remembrance: unwarrantable courses treasure up punishment for after time. Observe. 5. The messages of Gods faithful ministers are his own word, and Embassages. I have made it good heretofore, in manifold examples, and given sufficient Reason for it; for how should a blessing be expected upon any project, wherein God is not advised withal? Nay, how just is it with him, to render such actions, vexatious unto the parties that have undertaken them? And therefore, let us ever ask counsel of God, and look that the grounds of our actions, be justifiable. And amongst other ways, let people take heed of unlawful mixture, such as was abraham's with Hagar; a punishment of that fault, may lie in the issue, and they may grow up, to be an heart's grief to those from whom they are sprung; besides, their being standing monuments, 3. Part of his Histo. c. 18. Tit. 6. as it were, of their sin and shame: if they shall prove good, (as jephtah, and divers others have done, and not fly out, as Ishmael;) yet that aught to be matter of humiliation, as long as they live: Antonine telleth of the mother of those three famous men, Petrus Comestor the Author of the Scholastical History, Peter Lombard the Master of the Sentences: and Gratian the Compiler of the decrees, (having had them all, in an unlawful way:) that she told her Confessor, that she could not be so sorry for her sin, as she should, because they proved such eminent men: but he bade her to bewail also her want of sorrow: Though such children prove never so excellent, yet the fault is to be mourned for; and the judgement: if it lie not in the child, to be a grief to the parents, while they are living; or a shame, when they are dead; (as is said of Dionysius, poenas quas vivus effugit, mortuus in filio exolvit, the punishments which he escaped living, he suffered in his Son, after his decease:) it may lie in some other thing; for certainly God will punish it, one time or other; as he did in Augustine himself, for his Adeodatus. Let us take heed of this, or any other unlawful course, which, though it seem never so pleasurable or profitable, in the contriving or acting, yet will have a sting in it, and vex as much as ever it contented: for God must be just, and men must reap the fruits of their own way. And so I have done with this verse. I come now to the next, Verse 13. where beginneth the third part of this Chapter, and it containeth the thankfulness, and obedience of Hagar; her thankfulness in the 13. and 14. verses; acknowledging the Lord's mercy to her, and giving the fountain a new name: and her obedience, in that which is supplied, in that in her mistress house she brought forth her son; she returned therefore thither again, according to the direction of the Angel: and in the last verse, is set down the age of Abraham, when Ishmael was born. For the first of these, her thankfulness, in this 13 verse; she giveth God a title: and secondly, she giveth a reason of it. For the former: she calleth the name of him that spoke unto her, the Lord. Why, may some man say, It was the Angel of the Lord that spoke unto her; and so he is styled four several times; vers. 7, 9, 10, 11. And mark, (saith my Author) though it were an Angel that spoke unto her, ipsa autem non ut ab Angelo, sed ut à Deo dicta accipit; yet she entertains it not as from the Angel, but as spoken to her from the Lord himself: Et sic audiendum est verbum Dei; Observe. 5. The messages of Gods faithful Ministers are his own words and embassages. and so (saith he) is the Word still to be received: that which Gods Ministers faithfully deliver, (by virtue of their Office) is to be taken as the Word of God himself. Zacharias, in his song, speaking of God's Word, Luke ●. 70. saith, As he spoke by the mouth of his holy prophets: God speaketh by their mouth: that which they delivered, was no less to be reputed God's Word, then if the Lord himself had uttered it, in some such sort as he spoke to some of old. Hence is that ordinary phrase in the Prophets, The word of the Lord which came to such a Prophet; and, according to the word of the Lord which such or such an one spoke. God told Jeremiah, (Chap. 1. Jer. 1.9. ) I have put my words into thy mouth. Daniel saith, (Chap. 9 Dan. 9.10. ) We have not obeyed the voice of the Lord our God, by the ministry of his servants the prophets: He calleth it the Lords voice, which came unto the people by the Prophet's ministry. He that heareth you, heareth me, saith Christ to his disciples, when he sent them forth to preach, Luke 10.16. God doth beseech you through us, (saith Saint Paul) and we pray you in Christ's stead, 2 Cor. 5. 2 Cor. 5.20. and he telleth the Thessalinians, (1 Thess. 2.13.) that his word was indeed the word of God. And that this opinion is to be held, of those that faithfully believe, even to this hour, may be gathered from that promise of Christ, Lo, I am with you to the end of the world, Matth. 28. Matth. 18.20. It cannot be restrained to the Apostles, who, having served their time are now at r●st; but belongeth to those Preachers to whom the Lord giveth gifts, for the gathering together of his Saints, until the end of the world. How is Christ with them, but by teaching, and enabling them what to say, and by revealing, by them, his mind unto his Church? Hence it is, that as Christ is termed the sun of righteousness, Mal. 4.3. Rev. 1.20. Mal. 4. so his Ministers are called stars, Rev. 1. and therefore, as the light of the stars is (by way of reflection) the very light of the sun, which they receive from thence; so the doctrine of Christ's Ministers is the doctrine of Christ: The words of an Ambassador, are reputed his from whom he cometh: And Ministers are Gods Ambassadors; therefore, what they faithfully deliver, is not man's, but Gods. For the Use of this: Application It teacheth people with what respect to entertain that which Gods Ministers faithfully teach, even as it were immediately delivered by God himself: Neither is it possible men should profit by hearing, till this persuasion be graffed in them. This was that which made Saint Paul's ministry among the Thessalonians, to be, not only in word, but in power: they did receive it, not as the word of man, but as it was indeed, 1 Thess. 2.13. the word of God, 1 Thess. 2. When the doctrine is believed to be the Lords, than it confirmeth faith, and buildeth up in saving knowledge. When threaten are received as his, they strike an awe into the conscience, and awaken unto repentance. When the comforts are taken as his, than they are balm to the navel, and marrow to the bones. David made account nathan's words were Gods, and therefore they humbled his soul; and again, his afterwards did comfort him. Numb. 16. When this is urged, it may be some will say, (as Corah and his companions, Numb. 16. to Moses and Aaron) You take too much upon you: What do you make yourselves? Must your words be taken as Gods own words; and your say; as the Oracles of the most High? Who can endure that you should be so presumptuous? But it is answered, It is no arrogancy, or presumption, to speak as the Spirit of God doth in the Scripture. David, and Hezekiah, and Eli, and others, have taken the words of the Prophets as Gods own words. Why, but then they will say, Must every word that is delivered in a Pulpit, be taken as God's words? No: but that which is faithfully delivered, by virtue of their Office, is to be received as Gods own Word. And this is our comfort, in the midst of the world's contempt, that he that despiseth us, despiseth him that sent us; that is, God himself. And this shall be the condemnation of the scorners of the Word, that their disdain hath made war against Heaven: Your murmur are not against us, but against the Lord, Exod. 16.7. Exod. 16. Contemnis praeconem, sed hunc judicem; thou contemnest not only the Preacher, but thy Judge. She called the name of the Lord that spoke to her, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thou God seest me. Her Naming is, that God did see her affliction, and would look upon her in mercy: for God is said to see the affliction of men: Exod. 3. I have seen, I have seen the affliction of my people. Exod. 3.7. Psal. 25.18. And David prayeth to God to look upon his affliction, Psal. 25. that is, not barely to eye it, but to case it. In oculis Dei est pietas & indulgentia, S. Ambrose. (saith Saint Ambrose;) in the eyes of the Lord are mercy and compassion. This seeing here, is no more than the Angel had said before to her, vers. 11. Observe. 6. 'Tis both a Consolation and a caution, that God beholdeth all, both our do and sufferings. The Lord hath heard thine affliction. What a ground of consolation it is unto a man or woman, when they are afflicted either inwardly or outwardly; to find God look upon them, and to speak comfort unto them, no tongue is able to express. The substance of what should now be observed, was spoken upon the eleventh verse; and therefore I dismiss it, and conclude with this: This name of God, God seethe, as it is a ground of consolation in affliction, Application so it ought to be the ground of our cautelous and circumspect walking in our whole conversation. It was that which kept Joseph in awe, when he was solicited by his lascivious mistress: How can I do this great wickedness, and sin against God Gen. 39 It kept David in awe: I have set the Lord always before mine eyes, Psal. 16.8. and Psal. 119.168. I have kept thy precepts and thy testimonies: for all my ways are in thy sight. And by this would Elihu deter men from wicked practices, Job 34. God's eyes are upon the ways of man, Job 34.21. and he eyeth every step he taketh. And I wish this might be ever in our mind, in all places, and at all times, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God seethe me. He is in all places, and (like a well-drawn picture) eyeth me in every part of the room. Nazianzen. 'Tis Nazianzen's comparison. Seneca gave advice, Sic facias quaecunque feceris, tanquam spectet Cato, aut Scipio, aut Lucius aliquis: So do whatsoever thou dost, as if Cato, or Scipio, or some grave Lucius looked upon thee. And much more force should there be in God's presence; who looks upon us, not only when we are fasting, but feasting; not only when we are praying, but playing; not only in the fields, but in the house; and not only in the parlour, but in the bedchamber; yea, in the closet. Are not they Atheistical, that are conceited that God sees them not? And little better are they, that, being persuaded God seethe them, yet dare, by their ill courses, provoke the eyes of his glory. They that would be afraid of a grave person, yea of an ordinary man, yea of a child; yet are not afraid of the presence of God. I say again, Were this consideration still in us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God seethe me; what temptation could prevail against us! It is said of a Reverend and religious man, that he had this written before his eyes in his study, and I make it my close; Sin not thou: though never so secret, God seethe thee, and the Angels stand by thee; the devil is ready to accuse thee, thine own conscience to give evidence against thee, and hell fire to torment thee. Preached, jan. 19 1641. THE EIGHTEENTH SERMON. GEN. 16.13. Thou Lord seest me. For she said, Have I also here looked after him that seethe me? THe last part of the Chapter setteth out unto us the gratitude and obedience of Hagar: her gratitude, in the 13 and 14 verses, in giving a name to God, and a name to the Well. For the former, I opened the name given to God. I will not stand upon the Common place of Thankfulness: Chrysost. in loc. But, because S. chrysostom and others do observe, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, the modest gratitude of this same handmaid, for God's great favour showed unto her; I will note two particulars here, upon which her gratitude is grounded. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thou Lord seest me: As if she should have said, I was destitute, and forsaken; there was no creature to yield me relief: but thou didst look upon me, and hadst mercy on me. Observe. 1. All earthly defects are made up to God's children, with supplies from heaven When Flesh falleth off, God falleth in; when the World leaveth, God helpeth; when people are destitute of Earthly means, than oft come heavenly supplies. Joh was in an heavy case, (as himself layeth down) in the midst of his broiling and throbbing sores, Job 19 his brethren were far from him, his acquaintance were estranged from him, his kinsfolks failed him, Job 19.13. and his familiar friends forgot him: they that dwelled in his house, even his maids, did count him a stranger: he called his servant, and he gave him no answer: his breath was strange to his wife, though he entreated her for the children of his own body: the young children despised him, all his wicked friends abhorred him, and they whom he loved were turned against him. Good man, what a low ebb was he at! nor wife, nor friend, nor servant, to stick to him! and his children gone, that might have comforted him! And yet, had not God been now his comfort, had not he looked upon him, what had become of him? But he saith, verse 25. I know that my Redeemer liveth: Though outward comforts stinted, there was a spring of inward comfort. David saith, Psal. 27.10. When my father and mother forsake me, than the Lord will take me up. And when he was in that great perplexity; Ziglag was burnt, his wives were carried away, and his goods, and the people spoke of stoning him; well may it be said, that he was distressed: Yet when the world so frowned, God favoured him; for it is said, He encouraged himself in the Lord his God, 1 Sam. 30. 1 Sam. 30.6. We shall find, that the widow and the fatherless are more especially entitled to God's protection, in several places of the Scripture. The cause of a widow is doleful: the Hebrew calleth her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mutus, dumb: sic appellata, quòd viro mortuo, non valeat loqui & litigare: so denominated, because she hath no heart to speak, having lost him that was her loving yoke-fellow. The Greek calleth her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to rejoice: but sure 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by a figure of contrariety, because she hath but small cause of rejoicing. 1 Tim. 5.5. The Apostle calleth her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, solitary; or, as our translation rendereth it, desolate. Our Laws call her relictam, one left; vidua, à viduo the old word; à viro divisa, as parted and divided from man, and exposed to injury. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the Greek Proverb; When the oak falleth, every one will fetch wood. Now because she hath lost the vail of her eyes, God will be her protector; and because she is destitute of the comfort of her mate, he will be an husband to her. And so orphans and fatherless are in a sad condition: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (saith Hesychius) is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, dark, or clouded: as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one that is in darkness. And Photinus saith, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: an orphan is such an one as hath no man to help him, no helper. I will not leave you comfortless, Joh. 14. In the Greek it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, John 14.18. I will not leave you orphans: intimating the case of orphans to be uncomfortable; and therefore it is, that God is more especially solicitous for them, and rebuketh those, in an heavy manner, that wrong them: they are left of the world, and therefore are found of God. The world was a backfriend to the poor man that lay at the pool of Bethesda eight and thirty years together, and, all that time, could not find a man to help him into the pool: hominem non habeo, saith he, Joh. 5. John 5. I have not found a man; and therefore Deum habes, (saith one) thou hast a God to help thee: Christ instantly saith unto him; Arise, take up thy bed, and walk. Our Lord telleth his disciples; (Joh. 16. And 16.32. Matth. 26.56. ) You shall leave me alone. Indeed it proved so, Matth. 26. All the disciples forsook him, and fled: Yet I am not alone, (saith he;) for the Father is with me. Saint Paul saith, 2 Tim. 4.16. at his first answering, no man stood with him, but all men forsook him: notwithstanding (saith he) the Lord stood with me, and strengthened me. When men forsake, God will help. Indeed, he suffereth, sometimes, men to come to that pass, that they are utterly destitute, before he cometh to help; both for the manifestation of his own goodness, and the increase of our thankfulness. And therefore for the Use of it: Application First, Let our care be, to keep in with God, and to endear ourselves to his protection, by a godly conversation; for if we be in with him, in all our troubles and perplexities, when men shall fall off, as leaves in Autumn; or be like the brakes in the Summer, that Job speaketh of; we may roll ourselves upon God, who will make amends for the world's defect: But if we be not è servis, of his family, at least, of good correspondence with him, we shall be utterly lost; for our friends will turn adversaries, and they will be encouraged to do us mischief; as David's enemies said, his God hath forsaken him, let us persecute him, and take him, for there is none to deliver him: And they could reproach him and say, where is now thy God? I say again, let us keep in with God; and than if there be any water, it is in the Ocean; if there be any light, it is in the Sun; if there be any comfort, it is in God. Secondly, when we find, upon the world's deserting us, that God hath taken care of us; let us be truly thankful; and the more thankful, because he came in at a dead lift, as we say: when David was sensible of Gods drawing him out of a pit, wherein he must necessarily, in the judgement of flesh and blood, have perished; there is a new song in his mouth, Psal. 40.3. even of praise unto his God, Psal. 40.3. And when the man at the pool was sensible, that in the want of man's help, God helped him; the next news we here of him is, that he is in the temple. john 5.14. john 5. And what ingenuous person is there in the world, that hath not found his heart inflamed; and an edge set upon his thankfulness; when he can say, as Hagar here; thou God seest me the world afforded no help, but, thou my God dost help me. Another ground of her thankfulness here insinuated, is this; that having heard all those comforts that the Angel had given her, in this her affliction; Observe. 2. True Christian gratitude looketh through the means and instruments up to the main Agent, through all second causes to the first. Augustine. Gen. 32.10. yet she looketh up higher than the Angel, even to God himself, and acknowledgeth him to be the fountain of all that consolation: It is a special part of thankfulness, in benefits received, to look through the means and instruments, and second causes, unto God, and ultimately to resolve all into him, that is Bonum omnis boni, the good of every good besides: Fons boni lucidus (saith Saint Austin,) the clear fountain of all good: jacobs' estate was much improved; he looketh further than his own industry. Gen. 32.10. Lord (saith he) I am less than the least of thy mercies; for with my staff came I over this jordan, and now I have gotten two bands: And Gen. 33. For his children, he looketh further than the strength of his own body, Gen. 33.5. vers. 5. These be the children which God hath graciously given thy servant. And so joseph, for his honour and great estate that he got in Egypt, he looks further than his own wit and understanding, and the favour of his Prince; as appeareth by the name he giveth his younger Son Ephraim; God (saith he) hath caused me to be fruitful in the land of mine affliction. Gen. 41. Deborah, though she saw what jael had done against Sisera, ch 41.52. yet she looketh higher, and praiseth the Lord for the avenging of Israel, judges 5. judg. 5.2. 1 Sam. 17.37. When David telleth Saul, how he slew the Lion and the Bear; he doth not look upon his own courage, but he ascribeth it unto God. 1 Sam. 17. God delivered me out of the mouth of the Lion, and the paw of the Bear: and in other victories which he got, he doth not boast of his own prowess, though he had the heart of a Lion, and was a man both of valour and skill; but he thanked God for them, Psal. 144. Psal. 144.1. Blessed be the Lord my strength, which teacheth my hands to war, and my fingers to fight: Hezekiah being freed from his dangerous sickness; which was mali moris, as they say, and most probably thought to be the plague; though he had applied the lump of figs, which the Prophet had prescribed, yet he pitcheth not upon this, as the main cause; but celebrateth the power and goodness of God, as knowing him to be the Author of his recovery, Isaiah 38. Isai. 38. The man that was cured in the beautiful gate of the Temple, by Peter and john, looketh further than them; and therefore it is said, that he went into the temple walking, and leaping, and praising God. Acts 3. Acts 3.8. He looked further than the instrument, even to the prime efficient: we shall see Paul directing the Corinthians, for what benefit soever they had received by the ministry of him, or of Apollo's, to look further than them, even unto God. 1 Cor. 2.5. Who is Paul, or who is Apollo's; 1 Cor. 2.5, 6. but Ministers, by whom you have believed, even as the Lord gave to every man? I have planted, Apollo's watered, but God gave the increase: and for those comforts which himself received, by what mediate hand soever he had them, whether Ananias, or any other; He looketh up as high as God, 2 Cor. 1. Blessed be God, 2 Cor. 1.3. even the father of our Lord jesus Christ, the father of mercy, and the God of all comfort, who comforteth us in all our tribulation: even the wiser heathens, in their deliverances by Sea and Land, would look up as high as God, (whatsoever the instruments were;) Hence the temples of their Deities were so full of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their offerings; and we read of some of their Altars inscribed, jovi liberatori, unto jupiter their deliverer. The Application of this point is, to stir us up, Application to put this that I have said, in practice; in those evils of punishment that befall us, we are not to rest in the secondary causes, but to mount higher, even to God; for there is none evil in the city, which the Lord doth not, Amos 3. Understand it de malis poenae, non Culpae; of the evils of punishment, not of those of sin: David knew that God had a hand in Shimei's cursing him, the Lord hath bidden him curse, saith he; 2 Sam 6.11. 2 Sam. 16. So job, in his losses, had an eye not so much to the Chaldeans, and Sabeans, or to Satan himself, as unto God; non ad manum percutientem, sed ad manum permittentem (saith Saint Augustine; Augustine. ) he looked not at the hand that smote him, but higher; to the divine hand permitting it: The Lord hath given, and the Lord hath taken away, job. 1. job. 1.21. Saint Paul doth instruct the Corinthians, that when they were judged, they were chastened of the Lord, 1 Cor. 11.32. Isai. 9.13. 1 Cor. 11.32. and it is taxed as a great fault, when men turn not unto him that smiteth them, Isai. 9.13. So in blessings received, we should not stick in the means, but acknowledge God to be the Author, and prime efficient; and that inferior causes are but his instruments; for as in evils of punishment, if we do not rise in our thoughts as high as God, and make account they are from him, we shall never be patiented under the rod, nor profit by it: so in good things received, if we look no further than second causes, we shall never be truly thankful; nay, we shall be unjust, by shifting the debt from the true creditor. And yet, how frequent a fault is this in the world! In Victories, how apt are men to thank the strength and the power they brought into the field, and to forget him that is the Lord of hosts, and God of victory! Nay, Adrian, and Verus, of old; and Selimus, and Ferdinand, of later times, did erect monuments of Victory to their Horses. So for honour and dignity, men thank their friends, or their money, or their own acts; not remembering that of the Psalmist, Psal. 75.6. that promotion cometh neither from the east, nor from the west, nor from the south; but it is God that pulleth down one, and setteth up another. So for wealth; men look no further than their own labour or industry, or else what hath been cast upon them by the donation of friends; not remembering that of Solomon, The blessing of God is that which maketh rich. The returns at Sea are attributed to a strong ship, and the Skill of the Pilot. The Fisher (as the Prophet speaketh) sacrificeth to his net and drag. The Husbandman thanketh his dunghill for his Crop, and neglecteth God that giveth the increase. Yea, some are so presumptuous, and so irreligious, as to thank themselves, and their own works, for their salvation: they will have, not only a congruity, but a condignity in them; and say, that God is tied, upon terms of strict justice, to reward them: never thinking of God, who worketh all their works for them, saith the Prophet; that worketh both the will and the deed, saith the Apostle. Some, in special comforts received, either by preaching, or otherwise, idolise the Ministers; and are not thankful, as they ought, to God, Isai. 48.17. who maketh them to profit, Isai. 48. and giveth the tongue of the learned to his servants, to minister a word in due season, to them that be weary, And 50.4. Isai. 50. Now what wrong is here done to God, that he must be rob, to pay the instrument! How must this needs provoke him! He is not against some praise and thanks to be given to the instrument: The sword of the Lord, and the sword of Gedeon: But when he observeth us to give more unto the means, then to the author; then he is jealous, and is more justly offended, than Saul was with the women's song; Saul hath slain his thousands, and David his ten thousands. Let the keeper of the vineyard have his two hundred; but let Solomon have his thousand: Thank we our friends, and think well of the means; but let God have the fat of the sacrifice, as without whose blessing no means could have been available for our comfort. If we do otherwise, as we are unjust and unthankful for the present; so we lay up a judgement for after time. It is reported of Timantes of Athens, who, reckoning up his Victories, coming to one, said, Ho Fortunae meae debeo; This I own unto my Fortune. You must know, he meant, by Fortune, the Deity: but he never prospered after. When, in mercies received, we forget to acknowledge God the prime agent, and to be thankful; it is the next way to make all means, for aftertime, unsuccessful. Let us learn of Hagar here: Thou Lord seest me: I have had great comfort from the Angel; but I know he was only but thy mouth: Thou art the fountain of all my consolation: It is thou, thou Lord alone, that seest and regardest me. We come to the next clause; Have I here also looked after him that seethe me? Of which there be almost as many interpretations, as there be words in it. That a man is (as Nazianzen saith, Nazianzen. in another case) in a garden where there is variety of curious flowers, he knoweth not which to pluck first. Some make the meaning to be this: Have I here also looked after him? That is, I have only seen the backparts of the Angel, and not his face. Musculus thinketh, that she was so fearful and modest, that, all the while the Angel spoke to her, she looked not upon him; only, in his going away, Observe. 3. The imperfection of our knowledge here, and dulness of our apprehensions. Exod. 33.10. she had a sight of his backpart. And from hence some would gather, that our knowledge, even of Angels, in this life, is imperfect: and if of them, much more of God, who said to Moses, Exod. 33. Thou shalt see my backparts; but my face canst thou not see, and live. The Apostle telleth us, 1 Cor. 13. We know but in part: and, Chap. 12. 1 Cor. 13.9. We now see thorough a glass, darkly: hereafter, we shall fee more clearly; we shall see him as he is, 1 Joh. 3. and yet, even then, Qualis est, non quantus est, 1 Joh. 3.2. (saith the Father;) his indulgence to us, rather than the essence of himself; for that is too strong liquor for any created nature to contain: he is incomprehensible: our eyes are too weak, to gaze against such a Sun. Others expound it thus: Various Expositions. Have I also here looked after him that seethe me? that is, I have seen that Angel here, after I have seen him in my master's house. And some would make this the Tutelar or Guardian Angel of Abraham's family; and that he was here employed to Hagar in the wilderness. Concerning Guardian Angels, whether they are so assigned, and deputed by God, to the protection of several Countries, Princes, Families, and Persons; we have formerly spoken. And though it be the opinion generally of the Greek Fathers, and of many of the Latin, and some of our later Protestant Divines, that there is a particular Angel to every one; (those places are urged, Matth. 18. Their Angels always stand before God: Matth. 18.10. and Acts 12. it is his Angel:) I have said, We need not be anxious about it: Acts 12.15. for, not only one Angel, but many, watch about those that fear God: Psal. 91.11. Psal. 91. He giveth his Angel's charge over them Thirdly, others say, that she challengeth herself, that she had no sooner taken knowledge of the Angel, till he was gone. Indeed, such is the dulness and inadvertency contracted upon men, that they take not knowledge of Gods dealing with them. Jacob, awaking out of sleep, Gen. 28.16. saith, Surely the Lord is in this place, and I knew it not, Gen. 28. It is a good while, ere Samuel understandeth that it is God that speaketh to him; and therefore twice he runneth to Eli, to know his pleasure, thinking he had called him, 1 Sam. 31.. It is long ere Gedeon is brought to a right understanding, both of the party speaking, and the things spoken unto him, Judges 6. Judg. 6. Elihu (in Job) saith, God speaketh once, and twice, and man perceiveth it not, Job 33.14. And Saint Augustine saith of himself, August. 1 Conf. Deus in me loquebatur, & ego nesciebam: the Lord spoke in me, and I knew it not. Fourthly, some make this the sense: Have not I here also looked after him that seethe me? That is, Did he not see me first, before I saw him▪ It was so indeed; and so it is with us all, that God seethe us, and seeketh us, and looketh after us, before we look after him, yea look up to him, or think of him; we are so happy, oftentimes, invenire, to find him: But this we could not do, if he did not praevenire, prevent us with his grace and favour: He is fain to offer himself to be found, and put desires into us of seeking him, or else we should never find nor seek him. We cannot suspirare, unless he first inspirare: we cannot pant after him, nor aspire toward him, unless he first inspire us. Bernard. In that advancement of God's love to man, that Bernard maketh, Quòd tantus, tantùm, tantillos, tales, gratis; that the Omnipotent should take care of a creature so mean and impotent, and of him only, and of him in such a state of sin, and opposition to him; and all this freely: yet the highest is, prior dilexit; that God loved him first; as Saint John saith, not that we loved him, but that he loved us first. And I would to God it were our only fault, that when we do not begin: but such is our weakness, yea our wickedness, that God offereth himself to be found, and putteth good motions into us, we do not look after him; those motions do but make a thoroughfare of our souls; nay, they are like sparks, they fly and die; we do not cherish and foment them, and pursue them; and therefore still continue strangers unto God, and have none acquaintance with him, as we ought. Fifthly, some think the emphasis of this speech to lie in the word here; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Did I ever look to find God so near me, now in this desolate place, where all comfort failed me? Had it been in my Mistress house, upon which Gods Sun doth ever shine, it had not been so much: Observe. 4. The substance of God's mercies much advanced by circumstances, and especially in that be loved first. but here, in the wilderness, that God should look upon me, and speak unto me; and, passing by my former errors, should comfort me; this is extraordinary! Certainly, God's mercies are much advanced, according as they are circumstantiated; as when there is but a weak beginning of them; as the captive maid is the first wheel in Naaman's cure: when a great comfort is effected by weak means; as Hezekiahs' recovery is wrought by a bunch of figs: or when the means are made glorious; as when a great person helpeth a poor man in his misery: or when the mercy cometh in a time unexpected; as the message of the Angel to Saint Paul, when all hopes of escaping were passed: or when a man is not so well disposed, to receive the mercy: Saint Paul was then converted, when he was in his full sins, against the Church: And Hagar, when she was out in rebellion: Some have met with a mercy, when they have come from lewd company: Again, the place addeth much unto it; as when jacob hath the promise renewed unto him, and the vision of the ladder in his journey, and when he lay in the open field: And Saint john, that had his Revelation, in the place of his banishment; and certainly, that man that will work his heart, Application to be so truly thankful as it ought; he must admit the consideration of circumstances, and recollect himself, when, and where, and how, and by what means God afforded him, this and that favour; for, to take favours in the lump, and gross: and to consider them only in the bulk; will not so warm the heart, and melt it into gratitude, as the laying of them open, in all their adjuncts. Lastly, divers do interpret it thus; I yet see, that is; I live though I have seen God: because it was thought, no man could see God and live; I have seen God face to face, and my life is preserved, saith Jacob, in way of rejoicing, Gen. 32. Nay they were conceited, Gen. 32.30. that if they had but seen an Angel, they should die. As we see in Gideon, judg. 6.22. perceiving it to be the Angel of the Lord; he said, alas O Lord God; for I have seen an Angel of the Lord, face to face: But the Lord said unto him, peace be unto thee, fear not, thou shalt not die: Manoah said to his wife, we shall surely die, because we have seen God, judg. 13. judg. 13.22. And the soldiers, upon the apparition of the Angel, did shake for fear, and became as dead men, Mat. 28.4. And this may let us see, how graciously God dealeth with us, Mat. 28.4. that he teacheth us by men, like unto ourselves; for the sight of God, speaking in mount Sinai was so terrible, that they say to Moses, Exod. 20 19 Exod. 20. Speak thou unto us, and we will hear; but let not God speak with us, lest we die: Nay, God doth not think fit, to deal with us by Angels, in the Ministry of his word; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Saint Chrysostom: the dispensation of his word and Gospel, S. Chrysostom is not inintrusted unto Angels; and why? First, they could not, being of so sublime a nature, have that compassion of us, that men may have, that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subject unto the like to the same passions, with us: Secondly, they are too glorious, and we should not endure them so well, being ourselves clothed with flesh: Elihu saith to job. 33. job. 33.6.7. Behold I am according to thy wish in God's stead, I also am form out of the clay, my terrors shall not make thee afraid: God could either by himself, or by an Angel, have instructed the Eunuch, but he sendeth Philip unto him: and so Ananias to Paul, and Peter to Cornelius; and Paul to Lydia: It is his will we should submit unto the ministry of men. And certainly, though our curious minds may stand to God's immediate speaking, or the ministry of Angels; yet, as we should not be able to endure it, so not to profit by it: for, that speech of Abraham to the rich man, who would have one sent from the dead to his brethren, will serve us in this case: If they will not hear Moses and the Prophets, they will not hear an Angel. I come to the next verse, wherein her thankfulness doth appear, in giving a name to the Well, where the Angel had met with her: for it is probable, that she gave the name, and that afterwards others took it up, and commonly called it by that name. Now in that she gave a name to the place, we may see Observe. 5. Grateful minds use all good means to keep up the memorial of God's favours. The care of grateful minds, to use all lawful means to keep God's mercies in remembrance. I told you before, how this woman was advised to lay up the memory of the blessing in the name of her son, Ishmael: and so Isaac's name was to that purpose, that they might never forget what a cause of joy he was to Abraham. So Joseph calleth his eldest son Manasseh, because God had made him forget his affliction; and his younger, Ephraim, because God had made him fruitful in the land of his affliction. And so Moses calleth his son Gershom; that is, a stranger there: and his other son Eleazar, in that God had helped him. They have also, for this reason, given names to places: as Abraham calleth the place where Isaac was spared, and another sacrifice provided, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gen. 22.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 28.19. God will provide, Gen. 22. Jacob changeth the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; of Luz into Bethel; that is, the house of God, Gen. 28. that he might ever remember how graciously and comfortably God had revealed himself unto him in that place. Jehoshaphat, and the people, called the place where they met to praise God, 2 Chron. 20.2. after their great deliverance, the valley of Berachah, 2 Chron. 20. that is, the valley of blessing. Thus they have given names to times; as Mordecai, and God's people, to keep in remembrance that deliverance of theirs from haman's plot, called them the days of Purius, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Esth. 9.26. or, of lots, Esth. 9 So they have kept Anniverssaries; as we see in the feasts of the Passeover, and Pentecost, and the Tabernacles, and the feast of Dedication, spoken of, Joh. 10. which our Lord himself did keep. Oblivion is the worst sort of Ingratitude: and to cast such benefits behind our backs, or set them in some blind corner, argueth a slighting of them, and no purpose to be thankful for them. Our Memory, though it be a natural mother to courtesies done by us; yet it is a stepmother to benefits received; and therefore good men (here) used the more care to refresh it. For the Use of it: Application Let it be our care also, to keep in mind God's favours, that we may not only serve God with a flash of joy, and blaze of thanks; but may keep a continual fire within us; yea, set apart some times purposely, for the recalling of God's mercies, that we may stir up ourselves to the greater measure of thankfulness. Let us often meditate how free and full God's favours are: he giveth, because he loveth; and he giveth fully, because he loveth. Let us think also, what need we have of his mercies; and what a maim it would be, to want even the least of those we seem to undervalue. And let us think also, how importunate we are for his benefits; and therefore a shame to forget them. Lastly, how we dispose ourselves to receive future mercy, by being thankful for former: and, on the other side, how we stop the current to ourselves, by our ingratitude. Again, she gave this name to the Well, not only for herself, to quicken her own memory; but in regard of posterity, (saith Ferus; Ferus in locum. ) ut inde admonerentur divinae misericordiae; that they might be thereby minded of the divine mercy: that they might know, that God did there behold his servant in affliction; and that they might expect the like mercy that she had found, that gave the name to the Well, out of her experience of God's mercy to her. The favours of God to some, aught to be encouragement to others. Observe. 6. The favours of God to some, aught to be encouragements to others, both for expectation, and adaptation. Psal. 32. Rom. 4.22, 23. David, speaking of that which he had found, upon his resolution to confess his sin, even the remission of it, he addeth, Psal. 32. and for this shall every one that is godly prey unto thee, in a time when thou mayest be found. Saint Paul (Rom. 4.) speaking of the faith of Abraham, that it was accounted to him for righteousness; withal addeth, It was not written for him alone, but for us also, to whom our faith also shall be imputed for righteousness. Saint James giveth hopes of a good issue to our afflictions, by the example of Job, James 5. James 5.1. You have heard of the patience of Job, and have seen the end of the Lord: As who should say, Expect the like. And, Verse 17. verse 17. when he will encourage to the expectation of a good return of fervent prayer, he voucheth the example of Elias, how God, upon his prayer, shut and opened heaven. It is said of the woman that was a sinner in the city, when she knew that Christ sat at meat in the Pharisees house, she came, Luke 7. yea, Luke 7.37. thought thus: If he offered so much grace to those that be his enemies, he will not reject me, that come in the humility of my soul. And it is Saint Bernard's Meditation: Non renuisti confitentem latronem, S. Bernard. non lachrymantem meretricem, non supplicantem Cananaeam, non deprehensam in adulterio, non negantem discipulum, non persecutorem discipulorum: in odour horum unguentorum currimus post te: Thou, O Lord, rejectedst not the thief confessing, the penitent harlot, the importunate Canaanite, the reformed adulteress, the denying disciple, the very persecutors of thy disciples: and in the perfume of these odours, Lord, we follow thee; hereby drawn, we run after thee. For the Use of this: We are to be warned of the judgements that God hath inflicted upon others. For this end, our Lord biddeth us Remember Lot's wife: Application and Paul telleth, Judas vers. 7. how God punished the old Israelites: and Judas telleth of the sin and punishment of the Angels, of the old world, of Sodom; and faith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they lie out as a sea-mark: yea, God saith, Zeph. 3.6, 7. Zeph. 3. that he cut off the nations, and made their towers waste, and their streets desolate; intending, that his people should fear, and receive instruction; that they should hear, and learn, as it is said in Deuteronomy. In sanguine tuo caeteri discent disciplinam, (said a Proconsul unto one he punished;) In the characters of thy blood; others shall read instruction. An so, on the other side, we should be encouraged and comforted by the instances of God's mercies: for, Whatsoever was written aforetime, was written for our learning, (saith the Scripture) that we might have hope. And whatsoever God hath mercifully done for others, he hath done it to encourage others to the expectation of the like: for his arm is not shortened, but that he can do as much as ever: and he is as good as ever: and if we find not what others have found, we may thank ourselves for it; and so we may indeed. We would find the same favour that David did: Why do we not? Because, though we have sinned with David, we have not repent with David. We would find the same favour that Peter did: Why do we not? Because we do not weep, as Peter did. We would find a return of our prayers, as Elias did: Why do we not? Because we do not pray fervently, as he did. We would have an happy issue out of our afflictions: Why have we not? Because we are not humbled under the hand of God, as his children have been. If we had been so, we should have found such honey in that lion, that we should have had occasion to say, It was good for us to have been in trouble. Let us carry ourselves as God's people have done; and let us confidently expect, that the mercy he hath showed to others, he will show to us: and so we shall be able to tell others what God hath done for our souls; that so they may cast themselves also upon the goodness of the same God, and find help in time of need. Preached, jan. 26. 1641. THE NINETEENTH SERMON. GEN. 16.14, 15, 16. Beer-lahai-roi. It is between Cadesh and bere. Vers. 15. And Hagar bore Abraham a son, etc. FOr the name given to the Well, it is called, The well of him that liveth, and seethe me. First, of him that liveth. Often, in both Testaments, Observe. 1. God is the sole fountain of life, the living God; and all other refuges dead without him. Deut. 5.26. Josh. 3.10. 1 Sam. 17.36. Psal. 42.2. is God called The living God. Here, and again, Deut. 5. Who is there, of all flesh, that hath heard the voice of the living God speaking out of the midst of the fire, and lived? Josh. 3. Hereby shall you know that the living God is among you. So, 2. Sam. 17. David saith, that Goliath defied the armies of the living God. So, 2 Kings 19.4. the King of Assyria sent Rabshakeh to reproach the living God. So, Psal. 42. My flesh crieth out for the living God. Dan. 6.20. Darius calleth Daniel the servant of the living God, Dan. 6.20. and, verse 26. he calleth God the living God. So, Matth. 16.16. Peter saith, Thou art the Son of the living God. I adjure thee by the living God, saith the high-Priest to Christ, Matth. 26.63. So, 2 Cor. 3.3. Saint Paul mentioneth the Spirit of the living God: and, 1 Tim. 3. he calleth it the Church of the living God. Heb. 9.14. 1 Tim. 3.15. Revel. 7.2. To serve the living God. And, Revel. 7. the Angel had the seal of the living God. We shall find in the Scripture, that God's oath is, by his life. As I live, saith the Lord, Numb. 14.28. Isai. 49.18. As I live, saith the Lord. And, Jerem. 22.24, As I live, saith the Lord, though Coniah were as the signet of my right hand. Ezek. 33.11. As I live, saith the Lord, I have no pleasure in the death of the wicked. And as we find not that he hath sworn by any thing but his life and holiness; so others have made it their oath. As the Lord God of Israel liveth, saith David to Abigail, 1 Sam. 25.34. So Ittai to David, 2 Sam. 15.21. As the Lord liveth. So Elijah to Ahab, 1 Kings 17. 1 Kings 17.1. As the Lord God of Israel liveth, before whom I stand. And so Elisha to Elijah, 2 Kings 2.2. Many other places might be brought; but we shall make mention of them in the Application. The Heathens had this understanding; and therefore they called their Jupiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from living. And most truly and properly is God said to be the living God; for he hath life in himself, and of himself. Jo●. 5.26. Joh. 5. The Father hath life in himself: no creature hath it in or of itself. He saith to Moses, Exod. 3.14. I am that I am; that is, of himself: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rev. 1. I that am: nay, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ero, is the Hebrew word; Deut. 5.26. I will be: which no creature can challenge. Deut. 5. (the place before cited) he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that is, the God of life, yea of lives: not only the living God, but the God of life. It is a rule that Suarez giveth; Suarez. Genitivi pro adjectivis in Scriptura positi, exaggerationem significant; that genitives in holy Writ put for adjectives, do augment the signification: as, a man of blood, and a man of violence, and the man of sin, and a man of strength, and a man of wisdom. So that, then, by this phrase, the God of life, we may gather, That life is eminent in God; and not only so, but essentially and originally in God: and therefore he is called, not only the living God, but life itself: Joh. 14.6. Joh. 14. I am the Way, the Truth, and the Life: 1 Joh. 5.20. This is the true God, and eternal life: not only life, but life eternal; as the Angel swore by him that liveth for ever, Revel. 10.6. Revel. 10. In all other things, their Life, and They, are two: but God is his own life; and because he is his own life, he is eternal: for, as Aquinas well reasons against the Gentiles, Aquinas. A separation is a division of one thing from another: Nothing can be separated from itself: Therefore, God must needs live eternally, because he cannot be separated from himself. 2. He justly deserveth the name of the living God, because he giveth life to every living thing: whatsoever liveth, lives by participation from him: therefore he is called Fons vitae, The fountain of life, Psal. 36.9. and 42.8. Act. 17.25, 28. Psal. 36. and, Psal 42. David calleth him the God of his life. He giveth to all life and breath, Acts 17. and, verse 28. In him we live, and move, and have our being. Now for the Use of this: Application First, in that he is the living God, it serveth to difference him from all the idols of the world. The Scripture showeth it, by opposing this stile of God to idols: Jer. 10.8, 10. Jerem. 10. having spoken of the stock, that doctrine of lies, he saith, But the Lord is the true God; he is the living and the everlasting King. And so, Acts 14.14. We preach, that you should turn from those vanities to the living God. Idols, and the living God, are opposed: 1 Thess. 1.9. so, 1 Thess. 1. You turned from idols, to serve the living God. He is the true God, idols are lies; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as they are called; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, non dii, no gods; nay, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing; according to that of the Apostle, An idol is nothing, 1 Cor. 8.4. or if any thing, yet, at best, only a dead thing; and therefore cannot be the true God, which is living. Dumb idols the Apostle calleth them, Psal. 115.45. etc. 1 Cor. 12.2. Nay, David describeth them more fully, Psal. 115.4, 5, 6. They are the works of men's hands: they have mouths and speak not, eyes and see not, ears and hear not, noses and smell not, hands but handle not, feet but walk not. They that make them are like unto them, and so is every one that putteth his trust in them. Much good (therefore) do it the Pagans with their idols; and the Papists, who are worse than Pagans, with their images, because they have more light: They would have people believe (belike,) that they are living one's; for sometimes, (they say) they look with a cheerful countenance, and sometimes they turn away in dislike; they turn their eyes, they weep, they move their hands, they nod their heads; but these are gulleries, to fool children withal; wise men know these impostures: God give them better minds, then to make the Scripture a mute judge, and images laymen's books: God turn their hearts from these vanities; let us serve him that is the living God, in Spirit and truth; and ever acknowledge him, to be the only true God; God blessed for ever. A second Use is, that we prise life, as the Rachel, the most beautiful Use. 2 of all God's blessings; and certainly life must needs be excellent, when God is styled the living God. Secondly, life maketh the first division of things; there is nothing before life, but being; and being maketh no distinction of things; for that can be nothing, that hath no being; and therefore those creatures that have life, we esteem before those that have it not; how noble soever otherwise: a living dog, is better than a dead lion: (saith Solomon, Eccles 9.4.) And the poorest worm that crawleth, Eccles. 9.4. is more glorious in this respect, than the frame of Heaven and Earth; in that it liveth, and the other doth not. And again, Thirdly, the greatest happiness that men shall ever attain unto, the happiness of Heaven, is set out by life. O let us then prise this blessing, and let us not be foolishly prodigal of it; like some, who by their contention and quarrelsomness, and being forward to every duel, hazard it; nor like others, that dig their own graves, by intemperance, and so die in temper non suo, before their time, scarce live out half their days: Such as refuse meat or drink, or physic, for the preservation of life; show a flat undervaluing, if not a contempt of that great jewel; and as we are to prise it for the worth of it; so we are to be truly thankful to the Donor, for it, and that is the living God. Some men think they are beholding to their food, and to their good stomach, and able concoction: Alas; who giveth food? Of whom dost thou beg thy daily bread. 2. When thou hast meat, who giveth thee an Appetite? how many have meat before them, and yet they loathe the sight of it: 3. When a man hath eaten with an Appetite, who give thit power to nourish? there be those that have a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Caninus Appetitus, a stomach like a dog; and yet there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i.e. a defect of nourishment; it is most true that our Saviour saith, man liveth not by bread only, but by every word that cometh out of the mouth of God: that is, the word of God's blessing: we own our life then, and the support of it, unto God; who if he did not supply oil, our Lamps would quickly go out. And if we must be thankful for life barely, then much more for health, which is the perfection of life: for non est vivere, sed valere vita; not to be, but to be well, is to live, to live in health: It is true, we must be thankful, Exod. 22.29. even for Penury and want. Thou shalt not delay to offer thy first fruits, and thy liquors, Exod. 22. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy tears: and Cajetan observeth, that it signifieth sterility; God will be thanked in a barren year, as well as in a plentiful: So God must be thanked for sickness also: job blessed God for an Abstulit, as well as a Dedit; for his taking away, as well as for his giving, job. 1.21. But when God is pleased, to give us not only life, but a latitude of health, how much are we bound unto him! What light is to an house, that health is to a man; what comfort hath a man in an house (though never so well furnished) if he have not light? And what comfort in a man's greatest possession, if he have not health? Let us then (I say) be thankful, to the living God for it; and let us be afraid to turn the edge of so great a blessing, against God himself, and wrong him with his own gift; as they do, that spend their health in lust, in excess, in gaming, and other vain and sinful courses: do we live through the bounty of this living God; and shall we live to his dishonour? can we not subsist one moment, without his supporting hand? and dare we misspend this talon? non hos quaesitum munus in usus, this was not bestowed to such ends: God giveth Israel corn, and wine, and oil, and they offer them to Baal: and so he giveth us life, and health, and do we sacrifice it to sin? but as he threatneth to take those things from them; so it is just to take away our life, that we thus mis-employ, and grieve him withal. Use. 3 1 Tim. 6.17. A Third Use is, that we should trust in God: The Apostle maketh this one argument, for our confidence in him; because he is the living God, 1 Tim. 6. He is the fountain of living waters; other things on which we are not to rely, are but broken Cysterns, jerem. 2.13. either dead things, or insufficient; wealth is many a man's tower; and he saith to the wedg of gold, thou art my confidence; and what is wealth but a dead thing? neither can it make a man live: for man's life consisteth not, Luke. 22.13. in the abundance of things which he possesseth, Luk. 22. Honour is but a dead thing, but in potestate honorantis, only in the power of him that yields the honour; it is oftentimes the cause of mischief, to him that hath it; and therefore justly called gloriosum periculum, a gilded danger: and pleasures are but dead things, and they kill too: 1 Tim. 5.6. they that glut themselves with them, are dead while they are alive, 1 Tim. 5. Besides there is no hold of them; like the freshest flowers, they fade the soon: these things than are not to be trusted in, nor yet other things; which though they have life, are insufficient. Psal. 20.7. Some men put trust in horses, (saith the Psalmist, 20.7.) but we will remember the Name of the Lord; for an horse is but a vainthing, to save a man, Psal. 33.17. Psal. 33. and there at the 16. Verse. He supposeth a confidence that some men put in an army of men. So did Sisera, so did Benhadad, so did Senacherib; so did Sigismond of latter time: but he saith there, a King is not saved by the multitude of an Host: Some men trust in the favour of Princes; and think themselves made, if they be but respected by them; but what saith the Psalmist, Psal. 146. Psal. 146.4, 5, 6, verses Trust not in Princes, nor in any child of man, for there is no help in them; their breath goeth forth, they return to their earth, and then all their thoughts perish: all dependences from them, and hopes in them, are quashed, and buried in the same dust with them, Isai. 2.10. Cease from man whose breath is in his nostrils: 2 Chron. 16.12. Asa sought to the Physicians: and jerem. 17.5. Cursed be the man that trusteth in man, and maketh flesh his Arm, whose heart departeth from the Lord; happy therefore (saith he) is he that hath the God of jacob for his helper, and whose hope is in the Lord his God: This God liveth for ever and ever, and cannot only bless in this life, but give eternal life: he loveth not only to bring his children to happiness, but because he liveth for ever, to make them everlastingly happy. Lastly, Let the knowledge of this, that God is the living God, keep us from sin: for because he liveth, he is sensible of those affronts be offered him; and because he liveth eternally, he will punish eternally; it is called the wrath of God, who liveth for ever and ever, Rev. 15. Rev. 15.7. Whatsoever Origen thought, or the Misericordes Doctores, (as Saint Austin calleth them) the charitable doctors, of the determination of the damneds punishment; as long as God shall live, they shall be tormented: his breath shall still blow that fire and brimstone: and therefore know, as the Apostle saith, Heb. 10. Heb. 10.31. It is a fearful thing to fall into the hands of the living God: the idols of the heathen, they could be bold withal; chain them, and scourge then, but they were dead things: the true God is the living God; he lives to plague obstinate sinners here: and he liveth to plague them for ever and ever. The second thing is; Of him that seethe me, God living and seeing: Observe. 2. God's providence is as watchful, as his essence powerful. You know we spoke of this upon the former vers. yet give me leave to give one blow more, for the driving home of this nail, and not without just cause: for though people will not stick in words to acknowledge a general providence of God, and that his eye is upon all, and every man; yet by their practice it doth plainly appear, that they have so much of this bitter root of Atheism in them, that they do not think that he doth eye them so particularly, or doth set himself to observe their proceed: for certainly if they did, they would not be so desperate in their courses: that which they dare not do in the eye of the judge, nay of a common man, nay of a child; durst they do, if they were persuaded that God's eye did behold them? O let this then be written in our hearts, and ever fresh in the remembrance of every one of us; God seethe all, & universos ut singulos; and so all, that not any particular one escapeth his knowledge: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He seethe me wheresoever I am, whatsoever I am doing; he seethe mine Actions, he observeth every word of my tongue, yea every thought of mine heart; yea, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, long before; or as one translation, a far off: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Heb. 4. all things are naked, and dissected, Anatomised to his presence: Cave, dominus Te videt, was an inscription in a certain place. Take heed what thou dost, the Lord seethe thee; and if it were written in every of our rooms, it were not amiss: Timor Dei est janitor Animi (saith the Father;) the fear of the Lord (which is a severe and awful consideration of God's presence) is the porter of the soul; and certainly where this porter is watchful, it keeps out a world of wickedness, such as is found in the sons of belial, because there is no fear of God before their eyes; who say presumptuously as those in Job; Tush, God seethe not, neither doth he regard; where the fear of God is not, not any sin is blushed at: as we may gather from that speech of Abraham, unto Abimelech; who when he asked him, why he had not plainly professed Sarah to be his wife, telleth him his reason; that he thought the fear of God was not in that place, Gen. 20. Rom. 3.10. and therefore they would kill him, Gen. 20. And so Rom. 3.10, and 11. verses, The Apostle reckoneth up foul iniquities, reigning in the lives and hearts of men; and he assigneth the reason of all those prodigious impieties Vers. 18. There is no fear of God before their eyes: And if the want of the fear of God be the cause of evil, I am sure, he that standeth not in awe of God's presence, hath not the fear of God in him. Oh then witness we the fear of God, by acknowledging him present, Application and standing in awe of his eyes: Let us know that he seethe, and that is not all; but as he seethe the good we do, and layeth it up, that he may reward it; so he seethe our evil also, and keepeth a register of it, that when the time of recompense cometh, he may punish it. In the latter end of this verse, is added a Topography, or description of the place of this Well; It was between Cadesh and bere: This Cadesh, is that Cadesh-Barnea that we often read of; and was one of the stations of the children of Israel, when they were Ambulans Respublica, Salvianus. (as Salvian calleth them) a travelling Commonwealth; and Bered we find not where but in this place; the Chaldee calleth it Chagra: Now this description of the place, some think to be a needless circumstance; but let them take heed, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Basil. To say there is any idle word in holy writ (saith Basil,) is no less than blasphemy: Certainly Moses the penman of this story, did purposely and advisedly mention it; (as he doth often in the like kind; such a place is thus and thus situated, and as thou goest to such a place;) Here was a famous occurrent, and a new Name was given to the Well; and therefore it was fit, it should be described, where it was, that when people should pass by that way, they might take knowledge of it: Isaac meditated or prayed about this place, Gen. 24. Gen. 24.62. c. 25.11. yea he dwelled by this Well, after the death of his Father, Gen. 25. No doubt but many in after times, made use of this place: and it was the fault of the children of Israel, that, near to this place, they murmured for water, Numb. 20. not remembering (hoc loco) that in this place, God had succoured Hagar, in her affliction. So then, Moses doth, in this description, posteriorum negotium agere, act the business of posterity: as it was said of one of old, He doth that which may be for the benefit of posterity. Remarkable mercies should be recorded, and treasured up unto posterity; Observe. 3. Remarkable mercies are to be treasured up to all posterity. and that with circumstances of place, and time, and person; that posterity may be stirred up to thankfulness, and expectation of the like mercy from God. Jacob taketh one of the stones that he had laid his head upon, and pitched it up for a pillar, and called the name of the place Bethel, and it retained that name, Gen. 28. the pot of Manna must be kept, Gen. 28. Exod. 16. to instruct posterity: and Joshua set up 12 stones, in the midst of jordan, and they are to this day (saith the text,) Iosh. 4.9. Josh. 4.9. and at the 20. vers. other 12 stones that they brought out of jordan, were erected in Gilgall, that all ages after, might take knowledge of the great work of God, in dividing jordan for his people: Verse 20. the deliverance from Amaleck, God would have Moses write, Exod. 17.14. This shall be written for the generations to come, and the people that shall be born, shall praise the Lord, Psal. 102. The parents were commanded of God, Psal. 102.18. to teach their children what the did signify, and other things: that they might teach their children, and so from age to age, the memory of God's mercy might be continued; that the father to the children might make known God's truth: as Hezekiah speaketh, Isai. 38. And for the Use of it: Isai. 38.19. I wish this may be taken up into our practice: Application God hath magnified his mercy to this land of ours in great deliverances, and we have seen them with our eyes; we should tell our children of these things, and charge them to teach their children; that in all succession of time, God may be glorified; and his people encouraged, to serve that God, that hath wrought such wonders for us: that great deliverance in 88 (but 54. years ago) it is almost buried; one great occasion is, the want of an anniversary: That other as great deliverance, from the gunpowder treason, hath an anniversary, yet it is but little thought of; in this short time, some of the popish side, have had the bold front to say, there was no such thing; what will they be ready to say one hundred years hence? nay some of our own (I speak it with grief) stick not to mince the matter, and partly to excuse the actors, and wish it were forgotten, and so wonderfully extenuate the great mercy of God: doth it not behoove us then to take care, as Moses did, that posterity may know it? let our children be informed of it, in their confabulations, that they may tell their children, and they theirs; that so in all succeeding ages, they may be thankful for the mercy, may abhor such rebellion, that bringeth forth such sour grapes; and may love that truth, which God did so miraculously defend and protect: but you will say, this is enough out of a circumstance. Now we come to the next Verse, which telleth us, First, how Hagar brought forth her son Ishmael. Secondly, how the name was given by Abraham. For the former, I have told you, that this her bringing forth in Abraham's family, necessarily supposeth, 1. that she returneth thither. 2. that she was received there. She returned thither: for that was it that the Angel gave her in charge; Return to thy mistress, and humble thyself under her hand. No doubt, she did both: she came a penitent and reformed woman, no more insolent against Sarah, nor giving occasion of offence. Where we may note, Observe. 4. Happy that Affliction which ends in Reformations. Prov. 20.30. What a happy thing it is, when after Affliction, followeth Reformation. Surely it is that which God intendeth: God intendeth to open their ears (whom he afflicteth) unto discipline, and that they should departed from inquity, Job 36.10. And, so, Prov. 20. The blueness of the wound serveth to purge out evil. And, Isai. 27.9. By this (that is, by afflictions formerly spoken of) shall the iniquity of Jacob be purged, and this is all the fruit, the taking away sin. Jer. 9.7. I will melt them, and try them: how shall I do for the daughter of my people? I have tried other means; I will now afflict her, if by this means I may reclaim her: I will go to my place, till they acknowledge their offence, Hos. 5.10. Hos. 5. in their affliction they will seek me early. We see what Gods intention is in afflicting: and this end he hath attained in divers that have been afflicted; Psal. 119.67. as we see in David, Psa. 119. he saith, Before I was afflicted, I went astray: but now I have kept thy word. And, vers. 79. It is good for me that I have been afflicted, that I might learn thy statutes. The like we see in Manasseh, who was recalled by his affliction, 2 Chron. 33. So it was with Paul, who being unhorsed, and smitten with blindness three days, and in that time exercised with spiritual terrors; Acts 16. he returned no more unto folly. And so the Jailor, Acts 16. And the Prodigals penury brought him home to his father's house, and made him ever after an obedient son. Now for the Use of this: Application It meeteth with those against whom the hand of the Lord is gone out, and hath been heavy upon them; and yet, when the affliction hath been removed, they have not been amended; nay, many times, much worse than before; as if (like Antonine in the fable) they had gotten strength by their fall. Such an one was Pharaoh, who, when the judgement was taken away, was more obdurate than before. Such was Ahaz: for you may well think, that if he did inter flagella peccare, Gregory. 2 Chro. 28 22. Isai. 5.1. (as Gregory speaketh) sin between the stripes; (and so he did, 2 Chron. 28.) he would be worse, after he was released. Why should you be smitten any more? (saith the Lord, Isai. 5.) ye will revolt more and more. Yea, even those that have made large promises, and protestations, in the time of affliction, what kind of men they would be, if God would reprieve them. Optimi dum infirmi, (as Ferus saith;) soundest in mind, when unsound in body: penitent, while pinched: But when the storm hath been over, they have cast all their vows behind their back, and renewed their unsanctified ol●●●, with more eagerness and greediness then formerly: the Dose hath irritated▪ not purged out the humour. Just like those Israelites, Psal. 70.34. Psal. 70. when God slew them, seemed to return; but they did but flatter with their lips; for they did flee out again fearfully. And is not this a fearful thing, that Affliction, which God intends for cure, should do no good? Jerem. 4.11. like that wind (Jer. 4.) from the wilderness, which shall neither fan nor cleanse. Nay, that a plaster should be laid on, and the son should be so rebellious, S. Augustine. that (as Augustine saith) not only non profit, sed ob sit; it should not only not heal, but hurt! Oh let all such take heed of that heavy doom, Ezek. 24. Ezek. 24.13. Because I have purged thee, (that is, have offered to do it, and used means to do it;) and thou wast not purged; thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee: None affliction hereafter shall do thee any good; thou shalt go on to make up the measure of thine iniquity, till thou comest unto the place of torment, to be paid for all together. In the second place, Let it be an Admonition to us all, (Micah 6.9.) Use. 2 to hear the rod, and who hath appointed it. Every affliction hath a voice; yea, it saith to us, as Ebud to Eglon, I have a message to thee from God, Judg. 3. God calleth upon us to repent, and amend; Judges 3.20. and therefore let us now seriously endeavour reformation, and make it good which God intends in our affliction, that it may bring forth the quiet fruit of righteousness, Heb. 12. Blessed be those fetters, Heb. 12.11. that make Manasseh a better man: blessed be that whale of affliction, which conveyeth Jonah on dry land, reform: blessed be that poverty, that driveth home the Prodigal: blessed be that Bethesda, out of which a man cometh healed: blessed be that file, that cleanseth us from our rust; that fire, that purgeth us from dross; that clay and spittle, that openeth our eyes to see our errors, and reform them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; (saith Saint Chrysostom: Chrysost. in loc. ) What a fruitful gain is to be made of our well-improved-afflictions! And therefore remember we our pangs, and remember we our prayers, and our vows, and pay them unto God. The fruit of affliction is seen in the aftercourse; and he hath profited by it, that is such as he hath promised to be: and certainly, God and man will love that man, whom affliction hath made a better man. Secondly, we may conclude also, that she was received again by Sarah, upon her humiliation and submission; and all former errors forgotten. This pious and charitable disposition hath been found in God's people: Observe. 5. Forgiving dispositions, are badges of God's people. As we see in Joseph toward his brethren: they sought unto him for mercy, and that he would forgive their unnaturalness; and he did it. And so in Moses: how easily did he pardon his brother & sister, and intercede to God for her, and the people, that often murmured at him? So David forgave his son Absalon, and Saul, that persecuted him; and Shimei, that cursed him, when he sought unto him. So Samuel, though the people reviled him, yet he pardoneth them, and prayeth for them; yea, thinketh he should sin, if he did it not. So Daniel passed by the wrong the Wisemen did him, and is a means to save their lives. Thus Saint Stephen freely forgave his persecutors, without any submission of them; and, in the midst of that shower of stones, prayeth for them. And so did Saint Paul by the Jews, and our blessed Lord by his persecutors. And I doubt not but Philemon did what Paul required him, in regard of Onesimus. And thus divers of the Worthies did, of former times: The blessed Martyrs have freely forgiven those that have wronged them. That which hath wrought them to this, hath been. First, the consideration of the common frailty of nature; how apt people are to offend, and do wrong. Secondly, the meditation of their own frailty; that they may be so tempted, that they may be injurious to others: and what they would have done to themselves, in the like case, they are willing to do to others. Thirdly, the observation of Gods dealing with others; who doth forgive iniquity, Exod. 34. transgression, and sin, as he is described, Exod. 34. even foul sins, crimson, scarlet-iniquities, upon humiliation; David's adultery and Murder, Manassehs Necromancy, Peter's denial of his Master, Paul's persecution of the Church. Lastly, the consideration of Gods dealing with themselves; how mercifully he hath received them, upon their repentance and humiliation: and they must be followers of God, as dear children. Now for the Use of this: Application First, it meets with those to whom this is durus sermo, an hard saying. What, forgive an injury? No; retain wrath, and revenge the injury to the full. What, upon submission, and craving pardon, to put up this? That were to be poor-spirited. How many are there, even fathers to their children, masters to their servants, one man to another, whom nothing will satisfy; no mediation of friends, no prayers or tears, or acknowledgements, appease! Nay, they suffer not only the sun of the day to go down upon their wrath, and many suns; but even the sun of their life sets in this black cloud. Yea, so malicious they be, that they think their children unworthy to inherit their possessions, unless they will be heirs of their malice, and to prosecute a revengeful course set on foot by them; as the father of Hannibal took an oath of him, bound at the Altar, that he should never have peace with Rome. Do these people at any time remember, that it was one of those fearful sins that God gave up the Heathen unto, in his just judgement, to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 1.30. that is, implacable. Do they (2.) think of the condition of their begging forgiveness of God, and how they seal up their own judgement. 3. If, from any one vicious affection, we may conclude a nullity of grace, surely from this: God is love; and the devil is malice: and it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, chrysostom. (as the Greek Father saith.) It is the most proper affection of the devil, to be an irreconcilable enemy. In the second place, let us labour for this godly and charitable disposition, to forgive others their offences; yea, as our Saviour faith, to seventy times seven times. And let us but set before us the example of God, who, upon repentance, receiveth us; and it will answer all objections. When the Flesh saith, He is base that hath wronged me; shall I forgive him? Think, there is not that distance between thee and thy brother, that is between God and 〈◊〉. I, but secondly, it is not the first time: And did never God but once forgive thee? But thirdly, he will do it again: And wilt thou never more offend God? I, but fourthly, it beseemeth not my place. Why, is thy place greater than Gods? Fifthly, I shall be counted a coward. Is God so, for forgiving? Think often, how thou carriest thyself towards God, and thou wilt be more inclinable to forgive thy brother his offences toward thee. It is said, And Hagar bore Abraham a son. Here might be observed, how faithfully God performeth what he promised: for the Angel had said this from God, and now it is effected. But of this plentifully heretofore; as likewise of that which might be noted out of the disposition of the name by Abraham; it is in the power of the father: He was advertised by Hagar, what the Angel had said concerning the child's name; and now, according to his right and place, he doth impose it. The wife may suggest, and advise, and counsel; but she may not usurp that power and right of the husband. The last verse is only a Chronologie of Abraham's age when Ishmael was born unto him; which affordeth little matter of observation. I will therefore conclude with this: This good man, Abraham, in his old age, hath a son: Though it be not the issue which God intended him, yet it is a comfort unto him. God crowneth the old-age of his servants with many comforts. Observe. 6. Aqua vitae for old-age; and what crowns that with comfort. They have wisdom, increased by long experience; they are reverend, and respected; they see their children's children; they are freed from troublesome services; and, above all, God giveth them the comforts of his Spirit; and he maketh them not only teachers of others, but examples unto others: he is ready to comfort them, because the time of age is that time, those days whereof Solomon saith, There is no pleasure in them. For the Use: Let those that are aged bless God for those comforts he affordeth them; and above all, let them bless God for a good old-age, Application when God is pleased to continue, yea to improve their graces; that, though the outward man decay, the inward man is sound; and the decays of Nature are made up with soundness of grace: such an old-age is not only a comfort to ones self, Prov. 16.31. but a crown, (saith Solomon, Prov. 16.) The hoary head is a crown of glory, when it is found in the way of righteousness. When the white almond-tree doth so flourish, he that will not rise up to it, it is pity that he should ever be old. I pray therefore, Let us that are old, above all comforts, labour for this: It is woeful to see one that is declining in body, yet worse in soul; to be near the grave, and far from heaven: to hear old people blaspheme and swear, to be excessive, to be lustful, and, even when strength is gone, to talk 〈◊〉; as if they wanted not a will, but a power on●●y to sin: to see them as foolishly fashionable as young girls: to hear them lie and slander: I say, This is woeful. Oh labour we for grace; That must be our chief comfort in age, better than all the Sack and Sugar in the world: We need not be bidden to get Spectacles when our eyes fail us, or a staff when our limbs fail us; and shall we not seek for grace that may support us? And let us live in the fear of God, and be examples of piety to others; and then we may sing, with old Simeon, Lord let thy servant departed in peace. Preached, Febr. 2. 1641. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 15.3. Quod accepi, tradidi, etc. I have delivered unto you, that which I also received. E. S. FINIS.